1 






THE 




PROBLEM 




OF 


1 

< 
1 


LIFE. 


BY ALBERT DENSER. 



THE 

PROBLEM 

OF 

LIFE. 



BY ALBERT DENSER. 




•6 



y, 



— 



CONTENTS. 



CHAPTER PAGE 

I. INTRODUCTION 1 

II. THE SPIRITUAL POSTULATE 12 

III. FUNDAMENTAL ECONOMY 21 

IV. MORAL ECONOMY 38 



LIBRARY of CONGRESS 
Two CopH fteMlttd 

FEB 9 1904 

v Copyright Entoy 

6las* «■ XXo. No, 
COPY » 



PREFACE. 



•• • - i 

i 

I have not been as extensive a reader and thinker in my 
time as one may be led to infer perhaps from the fact that 
I have written this book. I only conceived the Idea to 
write on this subject for pastime. And so in the course of 
time I wrote many paragraphs and then arranged them 
into a somewhat logical order. And now that I have gone 
so far, I have a desire for more learning and study. So in 
order to help myself to get a better education and a library, 
I had this little book published, and only aim to circulate 
it principally among my friends in old Pittsburgh, Pa., 
who I trust will as good friends over-look its misprints and 
other short-comings. Some day I expect to write a better 
Problem of Life and if Lucky enough will also publish 
a Journal under the title "The Problem of Life." 

I must here relate that I had many obstacles to contend 
with in publishing this book. I lost one entire Chapter of 
the Manuscript, The Social Economy, it accidentally 
being burned, and not feeling well and energetic at the 
time I had to finish up the book without this last Chapter, 
but the Pamphlet accompanying each Problem of 
Life book, practically contains the same theories and 
principles that the Social Economy held. 

A few years ago I visited Florida, and in my wanderings 
in that romantic Country I met with a Farmer, who was 



also a printer in a small way, who undertook to print my 
book on his small hand press, one page at a time, when not 
occupied with his duties on the farm. So you see it was a 
big undertaking, and not a very easy job to print 500 
copies, — but he did Jt. Thus the publishing of this little 
book was quite a problem in itself. But my publisher 
has solved his part of the work well. Thus, although this 
book was written in a great Northern City, midst its noises 
and bustle of commerce and industry, and midst a sea of 
humanity in all its phases of human nature ; it was print- 
ed far away in the South, in a beautiful Ideal hammock 
home, midst Magnolias and Palms swaying and murmur- 
ing love to breezes scented with- Jessamine. 

Where the song of the Mocking Bird, the cricket, and 
the whip-poor-will soothe the Soul. 

Where simple life is the basis to virture and chivalry. 

And now that it is finished I feel glad and proud of it. 
Though it is not perfect — no matter what the world will 
say of it. I still love to think, and dream of "The Prob- 
lem of Life. " 

Yours truly, 

ALBERT DENSER, 

Pittsburg, Pa. 



THE 
PROBLEM OF LIFE. 

-r^? 7* ^ "3* v4£* 

CHAPTER I. 

INTRODUCTION. 

Problems are questions concerning things and conditions 
which mankind has not as yet learned to understand. 

Our whole lives are a succession of problems, which 
require investigation and experiment to solve. 

To the child everything is new, a mystery, a problem. 
Its parents are constantly requested to explain the wonder- 
ful world. No doubt every parent will admit that the 
most difficult questions to answer are those of his child. 

The studies at school, the learning of a trade, a profess- 
ion, are all a series of problems. Every day man is 
confronted with new problems in Nature ; in his social and 
individual affairs, it is continually reasoning with him. 

Experience teaches that there is a utility, a human well- 
being, derived from the solution of every problem. To ex- 
plore and investigate for the truth, by solving a mystery, 
is one of the highest of human missions. 

We know that every act we do will in some way affect 
our future condition of happiness, therefore, the problem 
or principle of utility is united with all our acts, and with 
all things and conditions that have a relation to our being, 
or our affairs. 

In ow corporeal affairs it is a constant problem to pro- 
vide for future days, for the time when we become old and 
incapable to labor or provide for our needs. 



2 THE PROBLEM OF LIFE. 

There is still a higher problem, which often occurs to 
every man; it is, whether man has a future existence be- 
yond this earthly life, and if so, how is the future life re- 
lated to the pres-nt life, and to the acts of man in this life ' ; 

There are many important reasons leading- to this quest- 
ion. The majority of human beings have so much more 
pain, misery, trouble and sorrow than pleasure that it 
causes them to marvel why it is so— what is the purpose of 
such a life, or any other phase of life? 

The selfishness, cruelty and deceit of man to man, causes 
the mind to wonder what is the true meaning of charity, 
kindness and truth; is there a philosophy that explains 
what these mean ? Such a philosophy is seldom obtainable, 
even from those who receive a salary for' discoursing on 
moral subjects. 

Why should conscience forbid the violation of kindness, 
charity and truth ; why should conscience say what should 
be done and what not ; why this faculty of determining 
human action ; why not determine all acts according to 
selfishness that has the worldly pleasure and utility in view, 
in place of an ideal utility or purpose, and how can this 
tendency to an ideal be explained — if man is not a being 
fundamentally, which can exist to realize a future ideal? 

Does not this reasoning lead to the investigation of what 
the real being of man is, in order to find the philosophy of 
human action or conduct, and of human destiny ? 

Shall the millions of unfortunates forever be engulfed in 
despair ; shall they never have a gleam of light, of hope, of 
bliss, of freedom ; shall they ever be dumb as the brute> 
stricken and driven, not understanding wherefore ; is there 
any escape from their troubles and sorrows ; are there any 
hopes for bettering earthly conditions ; are there any hopes 
for happiness beyond this life ; does not the problem arise? 
What is the economy of the moral, is there an Ideal Jus. 



THE PROBLEM OF LIFE. 3 

tice, a final adjustment on a moral basis ; can it be that so 
wise a creation as Nature should not be complete, by not 
including a State of Justice? 

Further, the conflicting theories regardiug the immortal- 
ity of man, and the moral phenomena, logically lead to 
reasoning on the central question — The Problem Of Life. 

The scientific discoveries are changing some of tbe views 
of origin, development and destiny of Man and Nature. 
Science, on account of its positivism, connot very well fol- 
low the investigation, as philosophy legitimately can. 
Where the facts are beyond our perception, man has the 
spiritual instincts of Conscience, Justice, Charity, Al- 
truism, Hope. These spiritual functions are divine pleas- 
ures. These spiritual pleasures are opposed by corporeal 
worldly pleasures. Which of these are the true pleasures, 
if this life is all ? If there is no future life, then why not 
enjoy the pleasures of the worldly, which are destructive 
of spirituality, and exercise virtue and jusfce only to the 
extent that the bodily preservation requires? If this life is 
all, then why does our conscience tell us to deny a corpo- 
real pleasure if the gain in spiritual pleasure here is 
not greater? 

If this life is all we have, then what is the utility of vir- 
tue and justice and unselfishness, unless it enables us to 
enjoy greater pleasure than the worldly. 

If man allows himself to be dominated by his spiritual 
nature, then he will be satisfied with the enjoyment of the 
bare corporeal necessities; the spiritual pleasure resulting 
from this practice may be great, but there is a constant 
strugle and exercise of moral government. No person 
will think it worth the while to forego all worldly plea- 
sures in preference to perfect spirituality, if he believes 
that this life ends all. 



4 THE PROBLEM OF LIFE. 

Yet there is the fact that the moral instinct is in man, 
and tends toward perfection, and is not satisfied, if given 
full sway, with less than the attainment of perfect Spirit- 
uality. 

Therefore, the problem is : Why has Nature provided man 
with the Spiritual instinct? Has Nature a scheme which ex- 
tends beyond our death, and how are our acts related to the 
future scheme or life? Are our instincts true? 

The policy of attending to this present life only, one 
world at a time, and let the future take care of itself, as 
many men do, is illogical : for, if we have a future exis- 
tence, then it is as logical to explore it and provide for it as 
it is for youth to consider the needs of old age and provide 
for them. It is equally as important to solve, this problem 
if there should be no future existence, because, then we 
would know the uselessness of practicing excessive spirit- 
uality. 

The solution of this problem requires the solution of our 
being — of life, our personality, its origin and development, 
and all the fundamental problems in connection therewith. 

Is man fundamentally spiritual, or material ? Is our life 
phenomena merely the relational play of atoms? If it 
should be found that man is fundamentally material, 
atomic only ; that what is considered the soul is only a re- 
lational material phenomenon, without any other absolute 
entity than the material, or atomic, and that death ends 
all, then there would be no utility in designing our actions 
w r ith a view to a future state or life, our Moral Spiritual 
instincts then belie us, utter base selfishness is then the cor- 
rect utility ; conscience and the whole moral world would 
then have to be,, explained as a freak. Slavery and despot- 
ism then would blossom in everything ; the Universe would 
be a Hell, a nightmare, a delusion, a Moral Chaos. 



THE PROBLEM OF LIFE. 5 

But, if the investigation shows that we are Spiritual, then 
all becomes changed in philosophy, individually, socially 
and politically ; the Universe then is Spiritual, a Divine plan 
with a Destiny, an Ideal ; all becomes Order, Reality, Equal- 
ity and Brotherhood ; the whole World and all Nature is 
then fund amen tally a Paradise of Justice, Peace, Love, 
Happiness, Freedom and Reason ; the Government, Society 
and All, becomes the Divine State, and the Spiritual Hypo- 
thesis becomes the basis of the Political Philosophy of the 
State, and the basis of all oar human affairs. 

Is it possible for man to know himself? The Bible says, 
" Man, know thyself ." If there is a future life, then it 
would be unjust of the Creator and an imperfection in Na- 
ture not to provide the means of knowing our being, its 
destiny and its requirements. This requisite knowledge 
should be possible to the Natural Mind, or natural process, 
of reasoning. Man is constructed to know all that man 
needs to know ; the Economy of Nature does nothing un- 
necessary, and consequently does all that is necessary ; 
it gives all the faculties we need, and man needs to know 
his being and destiny. 

In spite of reasoning errors, th-re can be a correct pro- 
cess of reasoning. Reasoning can be reliable, positive, and 
practical, and is indispensible ; without faith in Reason we 
cannot have faith in anything, because all our knowledge 
is ultimately based on Reason. 

Our perceptive faculties are limited, we cannot observe 
all the operations of phenomena ; we must, therefore reason, 
to cognize the being and its operations which are funda- 
mental to the phenomena that we perceive. This, then, is 
the method of logical cognition, which must be applied in 
the investigation of The Problem Of Life. 

There is a relativeness between all problems, and the 
problem of Life as the fundamental problem. 



6 THE PROBLEM OF LIFE. 

To illustrate the importance and relative position of the 
Life problem, some of the deductions of the following 
Chapters will be of service here; in this introductory dis- 
cussion. Though in a measure some of the Ideas stated in 
the above parrgraphs are reconsidered. 

From the postulate of the Life-philosophy, the correct 
solution of all problems, Socially and Individually, and 
even of so called Lifeless Matural phenomena are ultimate- 
ly explainable as Life and Moral. This hypothesis is dia- 
metrically opposite to the tendency to explain all things 
even the Moral phenomena as physical, or materialistic, or 
lifeless and non— Moral. 

The basis or Economy to the Moral, is one of the princi- 
ple questions before the thinking world. 

The proposition of the Universe as mechanical only, in 
the ordinary sense, and therefore non-moral and lifeless 
and yet in orderly operation, is difficult to conceive, — as a 
Being or Economy. — It presents the paradox of orderly 
Chaos, or systematic Anarchie, or lifeless activity, and 
a principle to our individual Life, which is fundamentally 
but death. 

According to the Life philosophy, Nature is not a Mechan- 
ism in the artificial sense, the artificial Mechanism is based 
on ceriain actions of aggregate Matter, which result out of 
the fundamental organization and Being of Matter, and if 
Matter is Life or in unison with Life, then even the artficial 
Machine is a Life Machine as it is based on the principle of 
Life or Life matter, it must be considered that the entire 
Universe is involved in the operation of an artificial Ma- 
chine, the Universe is rather a life machine or Mechanism, 
or more correctly a Life-Being an Economy. The opposite 
to this conception is as already stated is an order based on 
blind Chance, for the lifeless must be non-intelligent, non- 
emotional and non-moral, without senses, will or plan. 



THE PROBLEM OF LIFE. 7 

design or destiny, such a philosophy requires a great many 
illogical assumptions as its basis. 

According to the Life philosophy, Life is the basis of all 
things, even the inorganic which is regarded as lifeless, is 
only a phase or degree of conditions. Rocks, clouds, 
mountains and. plants present Life phenomena as their 
atoms, on entering the organization of plant and animals 
manifest Life-phenomena, then Logical the Atoms must 
ha re the primary Characteristic of Lif j , also whan compos- 
ing inorganic objects. 

The supremacy and fundamentally of the problem and 
purpose of Life over all problems follows as a logical se- 
quence, in all human affairs man has certain ends in view 
which he desires to attain, we are in a world of progress, of 
attainments of utilities, of means to ends and accomplish- 
ments, as means to greater ends, finally there is the problem 
of the final, the greatest End of all, the great problem to 
which all problems logically should conform, and to which 
all problems should be compared and decided in harmony 
therewith. 

This is all in accordance with the law of Reason, this Rea- 
son demonstrates to us the Economy, the plan and Destiny, 
and our Moral Duty. 

The violation of the Moral Reason is the cause of our 
failures, in realizing the perfect happiness, Individually and 
Socially, for which we are Designed. 

In every walk of Life we observe a disregard of the su- 
preme purpose of Life, and a preferance for the passing 
and immediate corporeal follies and pleasures, we see ev- 
erywhere an aimless and unreasonable Life, a perplexity 
and sophistry, which differentiates Character into mental 
and moral degeneracy as well as physical and Social ruin, 
ending in death and decay, and Social Revolution, the 
Legislative discussions do not have the supreme purpose of 



8 THE PROBLEM OF LIFE. 

Life in view, but base selfishness are the dominating influ- 
ences. Everywhere, in Individual and Social affairs anti- 
Divine tendencys are prevalent, getting rich is considered 
as the success of Life ; ownership of wealth by millions in 
the midst of thousands of fellow beings in want and help- 
lessness, is not considered as wrong, but is defended as a 
sacred right. 

A fameous Millionare recently upon celebrating his 75th 
Birthday is reported by the papers as having expressed his 
sum total philosophy of Life, that man should be constant- 
ly active in pursuit of more and more wealth, in this sense 
he speaks of the great problem. This man is a church 
member and a fair representative of his class. Now then, 
do these people, their preachers and Religions all harmon- 
ise? and how do their Reasonings compare with the 
deductions of the study of the problem of Life? 

Millions of Men are studying these social questions from 
various views ; will the problem be solved through peace 
or war? 

All ihese problems have reference to the fundamental 
problem, the fundamental Being and Economy of things 
their origin and Destiny. 

When we come near death we have the great problem di- 
rectly before us, our corporeal follies do not then mislead 
us from the instinctive apprehension of Destiny, Origin 
and Design of Man and Nature. Then is the moment of 
true disillusionment, the realization that all human affairs 
should conform to the Supreme Sheene, thus the seriousness 
of our common fate suggests lhat we should cultivate a phi- 
losophical mood in contemplating the problems of Life. 
So that the worldly follies and piejudices may not impede 
and mislead the Reason, for Reasoning if not fundamen- 
tally Emotional is at least swayed by the Emotion, so that 
the mind plays as it is played upon. 



THE PROBLEM OF LIFE. 9 

Thus the Moral leads to the fundamental problem, 
the Moral is the Domain of harmony, of Justice, the Emo- 
tional also leads to the fundamental problem. For, is the 
Emotional an attribute of an Entity, or is it the out come 
of lifeless Atoms in motion, ( by dead force so called,) by 
chance forming the wonderfuli complex Universe? The 
same questions relate to the Intellectual powers of Man. 

We attain a threefold demonstration of Life, by Emo- 
tional, Moral and Logical cognition or consciousness, the 
Moral, Emotional and Intellectual cognition is direct. 
The Logical cognition is an inevitable result of Rational 
Reasoning. Emotionally we are conscious of happiness and 
its differentiated phases. Morally we are conscious of har- 
mony and discord, or right and wrong. Intellectually and 
Logically we are conscious of historical and Biological Evo- 
lutkn, and the relation of the limited to the Infinite, the 
definable to the indefinable 

Volumes could be written on the problems leading to the 
problem of Life, and the method of Reasoning out the 
problem. We must finally approach the Infinite, which is 
the basis to the limited comprising the present entire Scien- 
tific held. The kej T to the problem lies in the discovery of 
the fundamental Economy of the Universe, or Life, after 
all what is regarded as the Metaphysical and Visionary, is 
the true Scientific field. For we have dirent cognition of 
our Emotional. Moral, Intellectual Being and faculties, this 
is more positive and Scientific Knowledge than the Know- 
ledge of the external received through the preceptive 
channels. 

Logically we must first Reason to demonstrate the abso- 
lute and indefinable basis and Economy of Nature and then 
from this foundation Reason upward into the differenti- 
ated, the complex, the limited world, the Universe, then 
the fundamental principles or laws deduced, can be ap- 
plied in the solution of individual and social problems. 



10 THE PROBLEM OF LIFE. 

The subject of the Mechanism of the mind or Reasoning 
which is to solve the riddle of Life should in a measure.be 
the preceeding Chapter in this investigation, but as the 
problem of Reasoning depends on the solution of the fund- 
amental problems; the subject of Reasoning can therefore 
be more practically considered subsequently. 

On account of limited space the discussion will not refer 
to other Theories and philosophys ; nor can a thorough 
Biological, Historical and Mathematical consideration be 
undertaken here ; nor are these departments absolutely ne- 
cessary, as the investigation is logically reduced to the 
consideration of the relation of the limited to the Infinite. 

The correct Solution of all problems, and correct concep- 
tion or understanding of Nature depend on the Solution of 
the problem of Life. None of the present Reformative 
views on S cial matters are correct, because they do not 
build up from the fundamental Basis. 

Although Biology gives us the explanation of the Evolu- 
tion of Individuals it cannot give the explanation of the true 
psychology the fundamental laws and Economy, because 
Biological research does not extend to the foundation of the 
indefinable, where the beginning of the structural and Indi- 
viduality must be, and where the laws and principles of all 
things originate, from which an insight into all phenomena, 
and the Universe can be had, and possibly may necessitate 
a reconstruction of theories in all depar.ments of Science. 

It may be contended that such an attempt at fundamen- 
tal explanation cannot be reliable, that the logical attain- 
ment of an indefinable basis, would nor constitute a solution, 
of the fundamental Economy, so far as knowing what it is, 
but a Solution here does not require the realization or 
knowing the fundamental, only its existence and relativity 
is to be determined, absolute knowing is beyond our ken, 
this is proved by the fact of determining logically the inde- 



THE PROBLEM OF LIFE. 11 

finable, the indefinable indicates the unknown, and yet to 
our constitution, and our practical Existence it is the Solu- 
tion of the great problem because of its indefinableness. 

Now to close the introduction we will further apprehend 
one of the principle deductions of the succeeding Chapters, 
there is no definite distinction between the Metaphysical and 
naturalistic Realm. Both realms of thought lead into each 
other, forming but one system, which is the Life and Unity 
philosophy, the naturalistic postulate of atoms in Infinite 
empty space is a purely Empirical postulate, entailing an 
endless misconception and perplexity in all Social and prac- 
tical affairs, it is remarkable that the human race has 
survived and progressed as it has, but the fundamental law 
and Economy holds its Eternal sway, though, misunder- 
stood and violated by ignorance, and degeneracy, there is 
only one Universe, only one way of viewing it, let us find 
that one way. 



THE PROBLEM OF LIFE. 



The Spiritual Postulate. 



—^2 •$£ 4£ >3£ >^— 

CHAPTER II. 

The principal consideration of this Chapter will be the 
"Being of Life," and from the title "Spiritual Postu- 
late," it may be infered that the deductions will demon- 
strate the spiritual theory of Life. 

First of all it will be logical to touch upon the question 
of the validity of Reasoning on this fundamental question. 
We have no other recourse than the use of Mind in its nat- 
ural state, the play of the Economy of thought, or the 
necessity of the mind, or logical thinking, upon the basis 
that there is a true correlation between our Minds and the 
Universe, by which the mind becomes the measurer of all 
facts. 

Although Reasoning is liable to be erroneous, there is also 
correct Reasoning. Reasoning must be Rationatively infer- 
ential to the indefinable deduction, which as a basis forms 
the fundamental Economy of Existence, from which we 
must infer the Evolutionary process of individualization, of 
the Infinite into the limited, the Universe, this inferential 
theory must further be corroborated by the perceptable 
— Knowable, or the practical affairs of Life. 

The problem of Life is the problem of the Universe — for, 
the Universe is Life. We perceive individual life every- 
where, in countless different phases and forms, in the 
simplest organism, up to the highest in Civilization. 
In animals, in man, the plants in crystallization, even in 
molecules of atoms, and systems of planets. 



THE PROBLEM OF LIFE. 13 

We perceive the evidences of life further of a Cosmic na- 
ture, in all motion, in evolution, growth, in the changes of 
structuies, all phenomena philosophically viewed suggests 
life. The storm, the stream, the stars, the ocean, the 
rocks, the forrest, the desert, the mountain and plain, the 
tropics and arctics, the seasons, day and night, the forces, 
the harmonies— whereever we perceive motion, we call it 
life, force, intelligence, and we wonder how it all can be. 
How it all is arranged. What is its mechanism ; its being? 

We are conscious of life within ourselves, consciousness 
constitutes our menial universe of perception, sensation, 
thought, imagination, love, pain, joy, volition, reason, se- 
lection, design, hope, charity, sorrow, romance, health, 
sickness, memory, sympathy, patriotism, selfishness and 
altruism. 

Life-phenomena is always observed in union with matter 
and material organization. We have no faculties for ob- 
serving any other kind of life manifestation, and it would 
not be logical here to speculate oh any other phase of life, 
or any other method of cognizing life, than what is to our 
constitution a positive fact. But this rule should not deter 
the investigation into the Occult Realm, for the Occult 
may contain many valuable truths, but transe and second 
sight cognition, conception, or inspiration, with many of 
the present theories of life and spirit are based on illogical 
premises, or assumptions. 

The naturalist studies Individualized Life first, in its 
principal aspects, — structurally Evolutionary and Mentally, 
or Physiologically, Biologically and Psychologically, and 
further in a measure Morally and Socially, but the funda- 
mental character or being of life, the origin and destiny of 
individuals, is a realm yet to be explored scientifically, and 
it is regarded by many as unknowable, and as a visionary, 
speculative and sophistical subject. 



14 THE PROBLEM OF LIFE.. 

Religiously, the subject of Life, its being, origin and des- 
tiny, and the Cosmology of the universe, is regarded more 
logically. Religion fills the gap with a philosophy which 
is partly derived from inspiration and part from logical 
deduction, the present postulate of the Religionist and the 
Occultist is Metaphisical, Idealism. But, Idealism is a dif- 
ferentiation, and therefore not an indefinable deduction. 
Ideas result from a relative action of the organic, the 
structural, the individual, and therefoie are not entitys in 
themselves, or independent beings, and therefore do not 
form an indefinable postulate. 

The Religionist and Occultist are instinctively and logi- 
cally right in many respects, when applying his theories to 
practical affairs, as is also the Naturalist, but human 
experience demonstrates that all present theories of life are 
inadecpuate as a solution of social and moral problems. 
Singularly, all current fundamental theories are based on 
either the Atomic or Ideal, neither being an indefinable 
basis from which to construct a philosophy of life ; Socially. 
Morally, and of Destination. 

This subject is in a measure a question of mental attitude, 
the naturalist holds that it is not within the legitimate 
province of Scientific Reasoning to consider any subject 
except the phenomenal, but the naturalist must admit that 
the sense perceptable phenomena has its basis or roots in 
the realm which lies beyond tho reach of our perceptive 
faculties, that there can be no true explanatian of any phe- 
nomena, and of the Universe, which does not include the 
basic to all the phenomenal. 

The naturalist claims that no reliable explanation of the 
basic can be attained ; especially not theoretically ; but. 
he must admit that the greater part of Science is theoreti- 
cal as is also the practical affairs of Life, further there can 
be a true theory where all the essential facts are known. 



THE PROBLEM OF LIFE. 15 

There cannot be a correct Science and Logic of any thing 
without a correct postulate, or the fundamental facts, from 
the basis upward. There never can be a correct view of 
Life, its Destiny, its Economy, its Origin, and of Social, 
Mental and Moral problems, until the "Bein^ of Life" 
is demonstrated as a fundamental postulate. 

The Idealist holds that the whole Universe is a phase of 
modified Ideas, thus while the Idealist is eager to explain 
everything, the Naturalist attempts to explain only in a 
measure that which comes immediately before him. 
This attitude becomes the basis of materialism, which holds 
that the atoms of matter and force in infinite empty space, 
are the basis of all phenomena, of the Universe and of Life. 
But Ideas and Atoms, can be shown to be differentiations 
of a more fundamental Economy. 

We cognize the material phenomena and infer from it the 
Atom, we further cognize the phenomena, of force, intelli- 
gence, emotion, consciousness, Life. The problem is this : 
Is life the result of the relational play of the atoms only, 
the material organization; or, is life a Being, an entity? 

Relatively, to our ordinary view, the atom has extent and 
weight, or figure and motion, limit and attraction. 

We commonly define spirit as bodiless ; but this idea 
cannot be in the sense of thingless, or entitylesness, or 
non-entity. 

We cognize the phenomena of life, motion, force and in- 
telligence as direct as we cognize matter or forms and 
extent ; but reason and inference are required to logically 
cognize the entity of matter, the atom, and the entity of 
spirit or life. 

We cannot assume the property of an entity to be some- 
thing seperate from the entity ; when we perceive pheno- 
mena we infer that it is the evidence or property of an 
entity, and must be the property of a thing, a reality, and 



16 THE PROBLEM OF LIFE. 

as such must be not only the property but the entity. 
Entity and life must be one. This suggests the question, 
is the Atom the life Entity? The scientific theories of phys- 
ical, chemical and life phenomena are based on inference, 
on the atomic basis. The problem therefore becomes a 
question of correct inference, of correct basis, of the logic 
of inference, the harmony of truths. True Science is com- 
plete Science. If a subject needs to be solved by logic, then 
that method is science. Science is inquiry into the facts of 
Nature. There cannot be a contradiction of the structural 
and being of Nature. The positive rules of inference are 
applicable throughout the Universe. Nowhere in Nature 
can anything contain a contradiction. 

Small as the Atom is. relatively, it still has extent, demen- 
sion and volume. Our idea of it is as a substance, a contin- 
uous thing throughout its extent, a oneness. Is the Atom 
a Substance. ; is it Eternal and has theAtom Life ? 

These attributes of Being are essential to constitute an 
absolute entity, or Life. Because if the Atom is not a sub- 
stance, then it must be the product of a substance, and if 
the Atom is not eternal existent, then it must be produced 
by something that is eternal existent : and, if it has not life, 
then it is active through something else that has life ; or is 
life. 

The atom does not seem to have the essentials of an 
absolute entity, for the atom cannot contain the contradic- 
tion of being a continuous substance, within itself, and that 
continuity limited by extent. 

If the atom is an absolute substance, then it encloses an 
Infinity of being an entity within, for only the infinite, the 
endless, can be absolute continuous' within. The one fact of 
the atom being limited, by extent, demonstrates that the 
atom cannot be a continuous substance, or Entity, for con- 
tinuous substance or entity is necessarily infinite. There 



THE PROBLEM OF LIFE. 17 

can be no limit or border to absolute continuity, it would 
be a contradiction; therefore, life must he a substance in- 
dependent of the atom, the atom is then the limited in 
contrast to the infinite and eternal : the lifeless in contrast 
to the life entity of which the atom is the product ; the un- 
real in contrast to the real within which it exists. 

As a limited being, the atom cannot be an infinity or in- 
dependent absolute entity, and further cannot have the 
attribute of Life, for, not being an entity from the absolute 
stand-point, it is no-thing — no substance, — and as such it 
cannot have the absolute attributes of an entity ; let us re- 
consider this subject further in the following manner. 

To our ordinary view it is a necessity for things to be 
limited, in extent, and we infer that things consist of small- 
er parts, or things,, or atoms ; but it is also a necessity of 
thought that there is a limit to the division of matter, that 
matter is infinitely devisable and yet the devisability limit- 
ed, is contradictory, upon either of these postulates, matter 
must either be infinitely devisable or not devisable at all ; 
but infinitely continuous. Here the apparent reality of lim- 
ited things and the void of infinite space fall out of consid- 
eration, we now have the subject before us, philosophically, 
still not in the abstract metaphisical sense, the infinite 
devisability of the atom, would necessitate an infinite num- 
ber of parts or atoms, and each of these an infinite division- 
but it requires infinite time for an infinite numeration, also 
infinite space for an infinite number of unit extentions, or 
atoms, if the atom is a continuity then we have the contra- 
diction of continuity and limitation of being in one, which 
cannot be, hence we doubt the reality or independence of 
the atom. Now the question is can the atom be a vacum, 
or non-reality within Infinite Reality, or substance, or being? 
The vacum theorie would contradict the continuity postu- 
late, therefore the atom must be a Reality, a substance, 



18 THE PROBLEM OF LIFE. 

a being, and must be a Unity with the infinite Reality or 
being - . 

Now the Infinite cannot but be Eternal and self-existent ; 
and the limited, the phenomenal, the Atomic cannot but 
be limited in time or Existence, and dependent upon the 
infinite for its being, existence, and destiny. 

This alone Would necessitate the Characteristic of Life on 
the part of the Infinite being, but further reflection gives 
us the conception that Infinite Eternal Existent, cannot but 
be life, or alive. A dead existence, primally, is not think- 
able, in the true sense, death means non-existence ; and Life 
means existence. 

Thus the primal being of Life in cosmic, or Universal in- 
finite time and space is a being, an Entity of Life, and 
Creator, and container of all Individualization of Life into 
Atoms and the Socialization of Attorns into individuals and 
worlddoms and personalities and all the complex phenome- 
na of the Universe. From this basis the Atom is an Al- 
chemy from the Universal being of Life. 

Thus, the to us sensible Universe, Nature, which is a 
structure of atomic cells, is but the surface comparatively 
of an underlying world. Matter, which we relatively re- 
gard as all there is, from our corporeal standpoint, fades 
away to nothing — a mere attribute, a product of the Infi- 
nite Entity. Nature becomes more than the visible sensible, 
it becomes the expression of the Infinite, because the Infinite 
is the basis to the atomic limited world. Thus, we begin 
to learn the true structure of Nature, which necessarily 
must be a one-thing for Nature to be a Continuity and 
Unity. 

Even from the limited, the atomic standpoint, it is 
evident, that Nature is a unity, but the underlying contin- 
uous Reality is the only entity, or thing in existence. 
The atomic material world i.-s not the surface of the 
real world. 



THE PROBLEM OF LIFE. 19 

Therefore, the so-called material things are the surface 
to the one entity. From this standpoint there is Only One 
Thing and One-Phenomena. All relatively seperate 
atomic phenomena are in the absolute one-phenomena ; be- 
cause they are the expression of one entity. 

Even from the atomic standpoint, there can not be an ab- 
solute independent phenomena. The underlying entity is 
the real mechanism, it is that which moves the atoms. 

All things, from the absolute view, are one thing; all 
change, all motion, is one. The Continuity and Unity and 
Infinity of phenomena excludes the idea of limit, border, or 
first cause. 

Infinity Is Not a Problem, its statement is its solu- 
tion ; it cannot be further defined. 

The Unity of Nature shows that the structure of Nature 
must be some other than the limited, the atomic only. 
Force is not possible without entity, and force or power 
transference is not possible without continuity of substance 
or Being. 

Therefore, we must infer that there is an entity between 
the atoms which is continuous, and which constitutes the 
unity of structure of Nature; and that this is the cause of 
the phenomena of attraction between matter or atoms ; that 
this entity is force or life ; that the play of the atom, the 
limited and the continuous entity in union, constitutes the 
phenomena of all individual life, and that the continuous 
entity is the more fundamental, and that the atom is rather 
a property or product of the continuous entity. 

The result of the inquiry thus far is, that Life cannot 
primarily be based on the atomic, the limited ; that the 
atom is not an independent entity within an empty space, 
but only a product of the more fundamental — the real 
entity, the continuous and Infinite medium, which in con- 
trast to the atomic, the commonly so-called material, — is 



20 . THE PROBLEM OF LIFE. 

the Spiritual Entity. We further find there really is Only- 
One Entity, that there cannot be more than one kind of 
absolute entity, and not more than one of the only kind, 
which fills all space, Infinitely and Eternally ; that the 
limited phenomena based on the atomic-., are but condition- 
al entities, and tho One Supreme Entity is the Absolute 
Entity. It seems more logical to classify this fundamen- 
tal subject into the Limited and Infinite, in place of Spirit- 
ual and Material, because these terms are in a sense 
misleading. For there is only one World, one Existence, 
one Universe, the Spiritual — LIFE. 

It is further demonstrated that, from the absolute contin- 
uous entity standpoint, Nature is a Unity, a One Thing; 
that in the absolute there is no seperateness of phenomena, 
it all forms One Great Unity. Just as there is no absolute 
seperateness of time volumes, as all time is a uaity, so is all 
phenomena a unity, for life phenomena is continuous. 

There is no absolute beginning or ending of any phe- 
nomena, practically ; relatively there is — but not in the ab- 
solute. It is because all comes from the depth of Infinity 
and Eternity. The movement of the atoms of matter is but 
evidence of the activity of the underlying entity, LIFE, 
the Infinite Eternal Spirit. The logical necessity is the 
acceptance of the Spiritual Theory of the Universe, as 
against the Atomic alone. 

It may be contented that this explanation, still does not 
explain there is necessarily a limit to knowledge, as tht-iv 
must be a limit to things explainable. The indivinable 
must be the basis to the definable, the differentiated ; that 
we have attained the indefinable is proof that we have 
solved the problem. To further define and invent terms 
would come no nearer to conveying Knowledge or Real- 
ization. We come now to the subject of fundamental 
Economy. 



THE PEOBLEM OF LIFE. 21 

Fundamental Economy. 

.t^, j> yj<. ,3> y?:, 
*&$ TV "sjs- "tv fe^J? 

CHAPTER III. 

The student of nature is impressed with the necessity of 
a fundamental economy, as a great fountain from which 
all the phenomena of the Universe evolve. 

From the ordinary scientific view, Nature or phenomena 
is not considered in its absolute being, but rather from the 
relational and differentiated aspects, still the study of the 
relativeness of phenomena leads to fundamental views. 

From the relational Character of phenomena there fol- 
lows the logical deduction of correlation of origin being 
and destiny of phenomena and of all Nature, a correlation 
without which no conditional thing can logically have an 
Existence. 

Just as a thing must have had an origin and is therefore 
a relational and conditional thing, so must it have a des- 
tiny, for a relational and conditional being or economy 
must necessarily change or differentiate to a different con- 
dition or destiny. 

A thing without destiny cannot have being and origin 
nor Existence, as being, origin and destiny are essentially 
a. unity, a thing must have being or economy to exist, and 
must be the outcome or effect from an economic cause, thus 
things or conditions are an economy evolving further con- 
ditions and things, the whole train of progressive evolution 
of the economy of Nature, forming a Unity, or continuity 
of cause and effect. 



22 THE PROBLEM OF LIFE. 

There is no uncaused phenomena therefore all Nature is 
a correlation of cause and effect, the relational study thus 
leads to the logical conception of the Unity cf Kature. 

There can be no other logical conclusion than that ulti- 
mately all phenomenon lias an origin and being in a source 
or economy that is eternal, and absolute, . the being or 
economy of all things and all nature, is essentially the 
being of the absolute existent, or first cause, for there can 
be no other source of origin and logically the effect or 
creation — by the first cause, must be in being the same as 
its source, still further on this line of logic the ultimate at- 
tainment of evolution in Nature. The supreme aim for 
which all the phenomena and evolution of Nature takes 
place, which is Man, is essentially the same in being 
or economy as the original cause or fundamental economy 
of creation. The Idea of this is that Man is created by 
evolution from the economy of the Creator in the likeness 
of the Creator. 

We may further determine the destiny and Origin of 
Nature through deduction from the economy or being of 
Nature viewed from the absololute aspect or from the 
fundamental character of the differentiated or relational 
phenomena. 

The differentiated results through the relational combi- 
nation and activity. From the effect or differentiated we 
infer the originative or the relational cause, the differenti- 
ated is caused by the combination of parts relational to 
each other by various modes of activity and individual 
characteristics in combination, presenting various changes 
of actions and appearance, or differentiations, causing cor- 
responding changes in perceptions, impressions and cog- 
nition, our faculties perceive only the combinational or 
differentiated effect ; and we dwell mentally thereby in an 
differentiated world or existence. It is in a measure an 



THE PROBLEM OF LIFE. 23 

unreal world. The present world can only be regarded as 
real, as it is viewed as the outcome of the real, the absolute. 

There are two classes of economic phenomena, the indi- 
vidual itself as an economy and the environmental. 
The production in a measure of the individual through the 
environmental economy, or nature, is through the ten- 
dency or the general law of the relational, and Man as the 
final outcome of evolution is at the height of the Individ- 
ual World. 

The economy of a thing centers in its general law of 
activity, according to the correlation or likeness of creator 
and creature. Man and Nature must fundamentally be in 
being as their Creator. The tendency or Ideal of the first 
cause or creator must be the production of a being in its 
likeness; and in the case of Man as the final destiny and 
Ideal of creation. The likeness of Man to the Creator 
must be in perfect spirituality, emotion and consciousness, 
that the Creator has these attributes we infer from the fact 
that man has thesn attributes, and also the possibility of 
attaining them to perfection, and that man is immortal 
follows from the fact that the Creator as the first cause 
and fundamental Economy must be Eternal ; for the indi- 
vidual is produced by its kind, in its likeness. As the cre- 
ator of Man is Spiritual. Emotional and Conscious — a life 
entity: "so is Man." As the Creator is Immortal : "so is 
Man." As the Creator is an Economy, also is Man. 

The phenomena of Reproduction of individuality, pre- 
sents the principal feature of evolutionary creative activity 
throughout Nature Reproduction of kind as a general 
mode of activity, is then the principal work of Nature. 
It is the Ideal and destiny of Evolution and Creation. 

Relatively considered, evolution may be ascribed to a 
mode of action or tendency or law of nature, but in the 
active or creative world the law of evolution must be more 



24 THE PROBLEM OF LIFE. 

fundamental than a mode of action, as action must be 
based on Motive which then marks evolution as creative 
because Motive can only issue from Life, or an Entity. 

That all Nature is necessary to produce Man to complete- 
ness determines Nature in its entirety as a Unity. The 
solution of the destiny of nature is subject to the destiny 
of Man. As Man is the Supreme aim of creation, so is 
Nature an environment to Man, in which Man has his be- 
ing and attainment of perfection. This destiny of 
Perfection gives the clue to the general law or character- 
istic in Nature of perfection in everything, as Man is at 
the height of uature, so is Nature in its entirety for the 
benefit of Man, and as Man is destined for the perfect, 
therefore is Nature a perfect basis or environment for Man. 
Nature does not produce failures or mistakes, but the pro- 
cess of Nature may be obstructed and disobeyed or a lack 
of reason of the individual in its adjustment to Natural 
circumstances may produce failures, but fundamentally 
Nature is perfect. That man sickens and dies is from the 
true standpoint, not a failure on the part of Nature. 

Man is relatively the fruit of the Universe, sickness and 
death are but a progress, resulting from the relative ecor- 
omy of cause and effect, through which Man advances to 
his destiny, but through which Man also like the fruit of 
the tree is liable to accident and premature decay, or an 
unideal life and death, on the basis of intelligent living we 
can conceive an Ideal Life and D^ath for Man, a happy 
Life and old age, and Death like lying down to pleasant 
dreams, for we live in an Ideal Universe which is the basis 
to Ideal worldly Existence as well as a preparatory Uni- 
verse for a higher Existence. 

We can conceive logically that the higher future Life :s 
a sociality with the Creator in perfect divine being and 
divine environment, and that the individuals that fail to 



THE PROBLEM OF LIFE. 25 

attain the perfect Character of the Creator either die a 
complete death as the lower order of individuals, the ani- 
mals, or are placed in a purgatorial state of being for 
purification, preparatory for the ultimate Ideal Destiny. 

The consideration of the exact character or phase of be- 
ing in the future Life, is not so important here, except in 
Two general deductions, First, is that by conformity or 
adjustment, to the economy and intended destiny of the 
creator, Man will develop spiritually into the divine state, 
and logically will be with the Divine in the future life. 
Second, those individuals that do not develop the divine 
perfection, cannot be with the divine Creator in the future 
life, logically they will be condemned to a state of being 
conforming to their state of perfection or imperfection 
here, for which they are responsible. 

The ills and imperfections of this world are fundamen- 
tally not evils and imperfections, as our chief purpose here 
is not the worldly well-being ; but the attainment of the 
divine. Thus what appears as imperfect in Nature is but 
a means to moral perfection. The real imperfection in 
this world lies in the disobedience of Man in not adjusting 
to the fundamental order of Ideal and Destiny. 

We attain the divine as we select to act or adjust to the " 
Moral order, although we are placed in an accidental En- 
vironment, the logical tendency to Ideal perfection of the 
human economy may persist in. overcoming obstructions, 
and even utilizing them for a Moral triumph. But to fol- 
low this theme at this stage, would lead to a discussion 
which logically depends on the solution of the fundamen- 
tal Economy. Therefore the subject of human conduct 
individual and social becomes the material for succeeding 
Chapters. 

The differentiated is the complex produced by the com- 
bination of elements or parts either of things or action, 



26 THE PROBLEM OF LIFE. 

the simple still exists in the complex be it of substance or 
motion. 

Chemistry analizes the differentiated, into its simple 
elements. Science traces the evolutionary differentiations 
of all forms and places of Nature ultimately to the Nebu- 
la, a cloud of Atoms. But no exact time or manner can 
be ascertained of the origin and evolution of any line or 
class of phenomena, such as the origin of individual Life 
or the epochs of geological progress. 

The principle utility of the deductions of the study of 
the differentiated and relational phenomena are the cor- 
respondingly differentiated laws of Nature, which aid man 
in his practical worldly affairs, such as Chemistry, Physics 
and all other Scientific departments, in a measure the re- 
lational study leads to the solution of origin, destiny and 
Moral conduct. But the relational does not give us the 
complete law of origin, being, evolution and destiny, it 
gives only the mode of Evoluiion but not the absolute 
Motive, and therefore a more fundamental consideration 
is necessary injunction with the relational economy, which 
consideration must lie in the absolute Realm. 

From the fundamental aspect of Nature, the absolute 
economy is the fountain to the relational and differentiated 
phenomena, from the differentiated view we term or as- 
cribe the motions of things to force, more fundamentally 
considered though. Force becomes to be viewed as Life, 
and similarly is it with the subjects of substance and law. 

In entering on the study of the absolute, we must con- 
tinue from the preceding Chapter, the deductions of which 
are that all nature is a life phenomena, thus the funda- 
mental economy would be the Economy of Life. 

To a great extent the data for the study of the absolute, 
or Life, lies within our own consciousness, as our being is 
Life, an absolute Entity, and therefore a fit subject mat- 
ter, to determine the economy of Life. 



THE PROBLEM OF LIFE. 27 

The main reason why the relational economy alone is 
not sufficient to solve the problem of fundamental Econo- 
my lies in the fact that ultimately the factors of the data 
of the relational are abstract from each other. Unless 
fundamentally viewed, all things and all phenomena are 
the result of Atomic construction, these atomic factors are 
considered as abstract from each other. The deduction of 
the Unity of Nature as derived from the relational view, is 
only assumed or apparent, because Nature is evidently a 
Unity, but as independent seperated Atoms in empty space. 
The Unity of Nature theory, is not a logical deduction, on 
the relational abstract basis, Unity would not be the fact 
nor economy of the Universe, the Universe would not then 
have an Economy, or logically then there would be no 
such thing as a Universe, as Unity of substance and force, 
ate essential to form an Economy or economic Universe, 
because of the empty space intervening between the sup- 
posed abstract Atoms. There cannot be force and activity 
where there is no substance, or entity; that Nature even 
relatively considered is apparently a Unity, leads to the 
conception that Nature is more fundamentally an Econo- 
my, and that Nature cannot be an Economy unless it is 
fundamentally a Unity, of force and substance. 

The Unity of Nature and economy from the relational 
view is lifeless or Mechanical, but logically Nature cannot 
fundamentally be a dead Mechanism, but must be a living 
Economy. 

The preceding Chapter demonstrates that Nature is fun- 
damentally a continuity and Unity of substance and force, 
and is an entity of Life, the atoms being surrounded with 
an Infinite and continuous substance ; the Infinite sub- 
stance and the Atom forming a Unity. This then is an 
absolute Unity not a relational or accidental Unity of 
seperate Atoms, accidentally forming a Mechanism. 



28 THE PROBLEM OF LIFE. 

The phenomena of reproduction and perfection is 
explained from the relational view, as a natural tendency 
or natural law, from this standpoint, tendency or law 
must be assumed to be accidental. For a cloud of Atoms 
in empty space is not a unity and economy, but its rela- 
tional unity and activity must be accidental. Tendency, 
intelligence, life, economy, is the nature of a continuous 
entity, and tendenc^v as motive of activity, is the Absolute 
Law. 

The atoms may be assumed to be life entitys, ( which 
would be a surrender to the life philosophy) but logically 
there can be no Unity or economic action of even limited, 
abstract Life entitys acros an empty space, but only on the 
postulate of absolute continuity of nature, or matter, is 
nature a Unity, and an economy to all phenomena. On the 
abstract or limited matter view, Nature is a Chaos, lawless, 
disorganized and all phenomena, accidental. But the acci- 
dental theory is illogical and impossible, evolution and 
differentiation, progress, requires economy, evolution can- 
be accidental. 

There cannot be a differented Universe, unless it is 
created through an economy, such as cannot, but be the 
nature of the fundamental being, and which in turn can- 
not but be the absolute Existence. 

Then? is an impression prevalent from the ordinary view, 
that to prove a problem, the subject must be completely 
analyzed, relationally phenomena may be analyzed, and 
from the relational view complete analysis is essential, 
that is relationally, still ultimately the analytical process 
comes to a point where further analysis is impossible, or 
assumed to be so, and on this point the relationist is com- 
pelled to accept the ultimate-indefinable-basis-principle, 
the principle of the absolutist. 



THE PROBLEM OF LIFE. 29 

The relationiat evolution philosopher also holds to the 
conservation of force theory, which theory is not definite. 
As to whether force and matter are a Unity or abstract, 
the theory does not consider force and matter from the 
view of its being, but assumes that the ordinary percep- 
tion and conception of force and matter, are a sufficient 
logical basis. 

Upon the theory of the abstract condition of Nature, the 
conservation of force, and the economic activity of force 
are not conceivable, but only on the Unity basis can there 
be conservation, as force as an abstraction, if so, can never 
escape from Infinite continuous matter, and its ever-pres- 
euce is thus conceivable as an economic force, or activity. 

Science cannot avoid all reference to an absolute basis of 
Nature, it assumes force and matter to be absolute and 
eternal. In an abstract independent limited condition, of 
Atoms, as apparently cognized through the perception, 
and therefore regards further consideration of the abso- 
lute as illogical, or unscientific, but by assuming this as an 
absolute basis, the Scientist admits the existence of the ab- 
solute domain, as a mental and natural necessity. Now if 
all phenomena is based on the absolute, and evolated from 
it, then the absolute is the fundamental Economy and its 
consideiation of Scientific character of the first order. 

No theory of phenomena or life can be correct so long 
as it does not build up from the foundation, to assume 
that the subject of the fundamental is logically undeter- 
minable, and yet knowing that the absolute is the source 
of all things is illogical. For how can we then be certain 
of the correctness of reasoning on the differentiated phe- 
nomena? The mistake lies in taking the relative as a 
correct basis. Knowing that the relative depends on the 
absolute, supposed to be unknowable. The error lies in 
not cognizing the entire domain of Science. The ana- 



30 THE PROBLEM OF LIFE. 

lytical and constructive function or logic of Scientific 
Reasoning. Science can not afford to rest on an assump- 
tion. 

There is no good reason to assume that the problem of 
the Universe and of Life from the view-point of our planet, 
and our view of the heavens is not possible of solution. 
That there may be laws to the Universe and fundamental 
facts that are not observable on this planet. No doubt 
the phases of differentiation throughout the Universe are 
infinite in number and variety, but the fundamental econ- 
omy from which all the differentiated evolves, must be the 
same at every point in Infinite space. 

There are various theories of Life and the Universe. 
Some are based on the electrical phenomena, but to 
ascribe Life to Electricity is only a change of terms. 
Electricity may be life, or life may be electricity. There 
is electricity or electric phenomena, and there is also ac- 
cording to the deductions of this treatise a Life Entity, 
Infinite and Eternal, continuous and allinclusive and so as 
all matter in its differentiated form originally is the Life 
entity, so are all forms of force, a differentiation of the 
fundamental force or Life. Electricity is life, as all 
things and force are Life, only to say that Electricity is 
Life is not fundamental enough, it does not explain the 
problem fundamentally. 

We have touched upon some of the reasons why the re- 
lational view alone will not do to solve the problems of 
Natuie. These points are sufficient reason why the con- 
sideration should be directed to the absolute aspect of the 
subject of Life. 

As stated before, the deduction so far is that the abso- 
lute F]conomy and the Economy of Life are identical. 

Life is a Unity of essentials, similarly as the tangible 
presents a Unity in the essentiality of extension in all di- 






THE PROBLEM OF LIFE. 31 

rections, each direction or demension an essential to the 
whole being of tangible extention. So is it in the spirit- 
ual world, with life which presents a Unity of essentials. 
These are Emotion, Consciousness and Action. These es- 
sentials are indefinable, and so is their Unity indefinable ; 
though it is also inconceivable that these essentials may be 
abstract from each other as independent beings. 

Life cannot bat be active, for without activity, it would 
not be life, it is impossible for life and activity to be seper- 
ate from each other. The comparative inactivity of our 
bodies, and the apparent motionlessness things in Nature 
must be more fundamentally observed, and we will discov- 
er that no thing is at rest, but all is constantly active, the 
blood, the brain, the whole physical body is constantly ac- 
tive ; and still more fundamentally considered. The Atom 
being an expression of the activity of the Life-Entity, 
depends for its continued existence on continued activity 
of the Life Entity. Without this continued activity of 
life, the whole Universe would instantly cease to exist. 

Similarly is it with the life essential, Consciousness. 
Life unless conscious, would not be an Entity, being or life. 

It would then only be a lifeless relational affair, a con- 
sciousness which at bottom is non-conscious, or a life 
which at bottom would be lifeless. Nowhere in Nature is 
there complete unconsciousness, it may be comparative 
more or less present or intense, but it is present in every- 
thing in various phases of differentiation. 

Activity and consciousness cannot but be Emotional, 
each attribute is essential to the other attributes. These 
Life essentials are fundamentals, and form the absolute 
Economy of Life. The relational play of these essential 
attributes, are the cause of the creation of the limited and 
relational, and the relational activity results in the pres- 
ent Universe, of Intellectual, Physical and Moral phe- 
nomena. 



32 THE PROBLEM OF LIFE. 

Though we may analyze phenomena to the essentials of 
Life, we cannot trace any deeper in the essentials of Life, 
then we have the foundation material from which we can 
reason out the laws and operations of Nature. Therefore 
our conception of the Life economy is sufficient for practi- 
cal and logical purposes. 

In the spiritual postulate Chapter, we find the conclusion 
that the Atoms are a Creation from, and by the life entity, 
thus life from life, in continuous Unity with the primary 
entity, inheriting the Character of the primary Life. 
We view the Atoms as limited things which by combination 
compose greater limited things, the fundamental activity 
of Life, which is the emotional and which is the creath e 
or motive principle in creation must then exist in the 
Atoms, for the Atoms being created by life and from life, 
by economy must be in being as their source, also life, con- 
scious, active and emotional. 

At the foundation of Nature there is none else but life, 
and it Conscious, Emotional and Activity, all in their sim- 
plest form or phase. Then these essentials in or by their 
economic play, result in an expression which is the Atom, 
and then further all things and phenomena are based on 
this fundamental Economy. How the emotional activity 
constitutes an expression, or the Atoms ; and how we have 
the phase or cognition of geometrical form, is a deep prob- 
lem. It may be explained as a result of emotional spirit 
activity in our own being, caused by its relation to exter- 
nal spirit activity of the environmental. No motion thing 
or activity, could be imagined as non-geometrical, at any 
rate our perception and cognition prove that we are corre- 
lated to the absolute. 

The einotional essential of Life, logically forms the 
central or leading factor of the fundamental and absolure 
economy, and its evolutionary activity ; because it is bo'h 



THE PROBLEM OF LIFE. 33 

Motive being and Ide al, and thus is also the law of the lim- 
ited or Atomic or the phenomenal. 

There is infinite variety in the emotional domain, the dif- 
ferent phases of emotion being caused by the variety of 
differentiation of Individuality, and Environment, but fun- 
damentally all emotion is evoluted from one simple primal 
phase, "which is the phase of Love." We can study this 
fact in ourselves and in all living individual creatures. 
Love is the fundamental fact of our acts, in all that we 
select to do, we act for a certain end or Ideal, although we 
act from self-preservation or utility, we may analyze our 
acts to a moie fundamental motive, we select to satisfy our 
desire or liking — or fundamentally Love. Self-preserva- 
tion is the love to live in the present body and environ- 
ment. Even the opposites to love have their being because 
of Love. 

We have now the logical deduction that there is a fun- 
damental absolute economy, which is the Life Entity, and 
its attributes of consciousness differentiated into intelli- 
gence, of emotion, love, differentiated into all the Emo- 
tional phases, even to the opposites of Love : further is 
activity which includes all the motions of all Nature, from 
the ripple on the waters to the thinking brain. From this 
economy all the phenomena and perceptive originates. 
Still the phenomenal play is mostly beyond the powers of 
our perceptive faculties, and an attempt to describe the 
process of Nature from the foundation up, based mostly 
upon conception and speculation would be of no utility, 
but an explanation of the exact process of nature is not 
absolutely necessary, so long as the principal deductions 
of the economy of Nature are logically certain. Especially 
is this true with the economy of Man as a Life entity, and 
Life economy, with reference to Moral and political prob- 
lems. Although man is very complex and differentiated, 
he is also the, or a primary original Life ecnomy. 



34 THE PROBLEM OF LIFE. 

The whole process of relative Atomic play must be 
reducible to a mathematical system, which if known would 
serve as a guide to a theory of constructive evolution. 
The Atoms may have certain forms, size and intensities, 
and may also be the fundamental to the sexual principle, 
in a certain sense the exact data on these points is of vital 
importance in the construction of a theory of the evolution 
of things, but as stated before, we logically know that, the 
underlying principle of Nature is the economy of the 
conscious, active and emotional which is the underlying 
principle of the Atom, and the emotional motive is the law. 

The principle of the cellstructure may continue till the 
fundamental, the Atoms. They may in themselves be cells, 
and they may arrange in cells, there may be a process of 
Atomic growth and then division into smaller Atoms. 
There may at first have been the creation of but one 
Atom, and from this one all the Atoms of the Universe 
evolved by reproduction, and this process may be continu- 
ing outward into Infinite Space forever; but these are 
only speculations. 

We may theorize analogically from the cellular principle 
of animal structure, that the cellular system extends to the 
foundation of structural or individual Life. Logically the 
smallest cell must be built of Atoms, the Atoms being 
built of and by the primal life substance, then would repre- 
sent Life individualized to a point or locality, this would 
be the creative process of the primal entity. The Atomic 
individuals inheriting the Nature of the primal Life, are 
impelled by the phase and motive of Life to socialization 
farming cells, organs and individuals, in the form of ani- 
mals, plants, crystals, elements, world-doms. and Man. 

Why do the Atoms form cells? We have the postulate 
that the primal matter surrounds the Atoms, filling all in- 
tervening spaces between the Atoms, therefore the inner 



THE PROBLEM OF LIFE. 35 

space of the Atomic cell is filled with the primal matter or 
entity, this inner matter or Atom must be the directing 
Atom of the Atomic cell. 

Our bodies are a system of cells and halls, appendages 
and organs, all forming a life machine, the body is a house 
to the Soul-structure. The Soul-matter or directing mat- 
ter underlying the Atoms, is a connected and continuous 
and indissoluble structure. The Atoms not being united 
are dissolvable, relationally, as a structure of the individ- 
ual body, upon the seperation of the spirit-matter from 
the atom-matter or corporeal body ; thus the spirit-body 
is the real person, Man or individual, 

Even if some theory like the above were true and it all 
could be demonstrated, its results would not add any 
essential proof to the postulate or deduction, that Life is 
spiritual and the individual in the likeness of the creator 
is immortal. 

We have it thus far demonstrated that there is a life en- 
tity, and that it is creative. The complete answer as to 
how all things are arranged and evoluted may in future 
be made, but the complete exploration is not necessary to 
demonstrate the problem of life, and fc the fundamental 
economy and the destiny of man and nature as a basis to 
the solution of individual and social problems. 

We have thus far the deduction that the Infinite Eternal 
matter is Entity or Life, and that the Universe is a mani- 
festation of the economy of Life, but Life has the further 
Characteristic, in that it and its economy constitutes per- 
sonality, that the Infinite entity constitutes a personality 
is as logical as that Man is a personality. The essentials 
of personality are Life consciousness, emotion and activity. 
These essentials the infinite entity has. The Universal en- 
tity is the inclusive to all infinitely and eternally. 
It is therefore The person. As the Infinite and Eternal 



36 THE PROBLEM OF LIFE. 

person is perfect in its economy it is Divine, it is God. 
"All is in God, and God is in all." 

God, Infinite Eternal is all inclusive, all knowing or con- 
scious, and all powerful through and in his Economy, his 
personality. Therefore God is the complete absolute and 
perfect person, in comparison to God man shrinks into in- 
significance, and still man rises to infinite glory as he rises 
to the perfect, the Divine, his destiny. 

This logical conclusion of the fundamental Economy 
forms the entirety of the absolute, we find that the life 
economy is the Divine Economy. 

It must be considered that this subject is here presented 
in an extreme abbreviated form, for volumes ma}" easily be 
written on this great subject. 

By this study we find that the ordinary view of things, 
though practical in our worldly affairs, is like blind gro- 
ping, it is not true knowledge. Only when we logically 
know, then we begin to know in fact. From the usual 
Scientific and worldly view, men often conclude that 
there is no God, but from the logical view the knowledge 
of God is the first and most natural arid final conclusion 
and conception. 

There must come a time when all phenomena will be 
explained fundamentally, many theories could be here 
elaborated on the phenomena of gravity, electricity and 
physiology on the basis of the Life philosophy, and 
though 'interesting this subject is liable to become too 
speculative.- 

From the Life philosophy view, all Nature is Life, all is 
a Unity, order and harmony in the fundamental law. Love, 
the economy of the Divine being. Philosophically we see 
the Infinite Eternal Spirit in all things. In the roar of the 
' raging sea, the babbling brook, the breezes blowing 
through the forest, the structure of art and industry, the 



THE PROBLEM OF LIFE. 37 

thunder of the storm, the beauties of nature, the]harmony 
of music and the forces and tendeneys, it is all due ulti- 
mately to Life, and the infinite eternal Divine romance of 
Love of the Divine. 

What conception could be grandeur than that the Uni- 
verse consists of Life substance or spirit, that it all lives, 
that it is all Emotional, all Love, that it has an Ideal to 
attain, that it is originated through Ideal and constitutes 
in its present state the Ideal, that it is all unity, order, law, 
harmony, economy and perfection, a stepping stone to a 
higher Destiny, that it is Moral Divine, a personality, that 
it is Grod eternal, infinite, perfect, ommiscient and omnipo- 
tent? Can a higher Universe be conceivable? 

Now as Grod is the fundamental fact, and Love is his 
Law, and the immortal Divine destiny of Man is his Ideal 
and sheen, therefore is the philosophy of this Chapter the 
basis of the next Chapter of Moral Economy, which is 
the problem of human conduct or adjustment to the Ideal 
and Law of Gcd. 



38 THE PROBLEM OF LIFE. 



Moral Economy. 



£###S€- 



CHAPTER IV. 

As this study of the problem of Life, ascends to the 
spiritual, the sublime and holy, it therefore should be writ- 
ten by one of moral perfection and wisdom. It requires 
an artist to describe art, a poet for poetry, a philosopher 
for philosophy, a scientist for science, and for the holy, 
the sublime, it requires a Moralist, even a Saint, one that 
has lived through all Moral experience, and ascended to 
his divine destiny in the celestial Realm, thus knowing the 
solution of the problem of Life, and revealing it from the 
life beyond as a message, but even if there were an authen- 
tic message from the spiritual world,it would have to cor- 
relate with the facts of the Universe, or else it would not 
be a true message. Therefore man may as well study the 
Moral Economy from the logical view, and thus solve the 
problem, and from this view after all it does not require a 
Moralist of perfection, but simply an honest logical en- 
quirer after the truth. 

The arguments of this treatise are not presented in a 
pedantic or argumentative spirit ; but as logical de- 
ductions to solve the problems under consideration. 

There is considerable prejudice against the view of Life, 
that styles itself as philosophical, although all knowledge 
is inference, and the methods of Reasoning or logic, 
are a Science. 



THE PROBLEM OF LIFE. 39 

Though the preceding chapter ended with the concep- 
tion of the divinity of nature, we have but attained a 
glimpse of the Moral view so far, there are still further 
aspects of the divine. 

One of the objects here is to determine the Moral Econ- 
omy as a basis for the solution of the problems to be con- 
sidered in the following chapter Social Economy. 

The Mo^al Economy is an extensive realm of reasonings, 
its practical purpose is to determine the fundamental 
order as a basis to human conduct. 

Mankind is still confronted with the Moral problem, 
especially in its social application, principally because 
there is no logical explanation which proves our Moral 
instincts to be true, and there is therefore a confused 
and degenerate view of the Moral, in relation to individual 
conduct and Social affairs. 

The fundamental economy is the basis to all differ- 
entiated economys, such as the physical, astronomical and 
animal economys or aspects, or departments of nature. 

All things and conditions evolve through the fundamen- 
tal economy, the Moral aspect though is not a differentia- 
tion from the fundamental, but the fundamental and moral 
are identical, the Moral Economy as herein considered is 
a continuation to the fundamental economy, which is only 
introductory to. the Moral. There are additional facts to 
be considered whifih give the fundamental the Moral 
aspect, the Moral is the real fundamental economy, 
and as the final deduction it logically comes to be consid- 
ered at the last, and it is therefore better conceived and 
studied, as a seperate chapter. 

On account of the ordinary abstract conception of God, 
nature, and the moral, as seperate creations or seperate 
conditions, not necessarily a unity, but rather as an acci- 
dental relational affair, therefore the preceding chapters 



40 THE PROBLEM OF LIFE. 

of determining the spiritual Character of Life and the 
Unity and economy of Nature, were necessary to this 
present Chapter, as a basis for the study of the Moral in its 
being, as the Moral must finaly be a being that is moral, 
as an essential attribute, an attribute without which God 
as the fundamental being could not exist, without which 
he would not be God, nor an economy, and his existence 
unthinkable. 

In the preceding chapters we have the deductions of life 
as a spiritual entity or substance, Infinite and Eternal, and 
continuous or a Unity, and the existence of the atoms as a 
creation or effect of the economy of the life-entity or God. 
The economy of life being the essential attributes of Life 
consciousness, emotion and action, all differentiating phe- 
nom na being dependent on the atomic having the Life- 
essential — attribute — economy. The central phase of emo- 
tion—Love, being the motive Ideal, the tendency Ideal and 
the destiny Ideal, and thus the law of the fundamental 
economy. Further there is the deduction of the concep- 
tion of the personality of the Life-entity, and its identity 
as God, which underlies all things. Therefore the being 
and attributes of God would be the being and economy of 
all nature, thus the fundamental economy is the Divine 
economy, as economy must be based in a being, the being 
— God. thus perfect, therefore the Divine, is the funda- 
mental. 

The further pursuit of the fundamental study to deter- 
mine the Moral Economy therefore must be continued with 
the perfection of God, in order to determine how the law 
of Love is further grounded in the absolute, for emotion 
or love could not b 1 -* conceivable on a materialistic basis as 
an outcome of a lifeless accidental non-economic, non-being 
or non-spiritual Universe. 

We must here consider the principle of analogical rea- 
soning, even from the ordinay scientific view of things, we 



THE PROBLEM OF LIFE. 41 

classify all phenomena according to the similarity or dis- 
similarity of the most essential features, thus certain facts 
of similarity form the Astronomical class of phenomena, 
other classes of facts form the Geological, the chemical, 
the physical and so on. A similar logical method is the 
rule of reasoning in the fundamental realm of thought. 
The analogical method of reasoning applies to God, Man 
and Nature in their fundamental aspect. We infer ana- 
logically, that as Man exist in and through God, that Man 
has the same nature or economy as God, and we reason on 
similar lines in regard to Nature, therefore we can deter- 
mine God and Nature analogically by our own bning. 
Logic is as real and potent as the Universe itself, in fact 
the Universe is a Logic as it is a logical being and order, 
without analogy or similarity there could be no harmony, 
no order, no Universe, upon this principle the differenti- 
ated phases of nature must fundamentally be a harmony 
on a great fundamental being, law or order. Therefore 
this analogical system may be fathomed by analogiacl 
Reasoning. 

In the consideration of the Moral Economy, we have to 
reconsider the Fundamental Economy, thus going over the 
same subject in a measure under a new Chapter title. 
It may appear that this treatise is not written in sufficient 
logical order, but logically under the circumstances no 
other method of composition could be employed, as this 
problem is still a study with the Author. There is no 
pretence here of Scientific Logic. But only the natural 
logical tendency of the lay-mind, is the reasoning method 
here, without recourse to any of the works on moral 
philosophy. 

The logical order here of investigating the Moral realm 
or Economy, is determined from the practical view-point, 
which is first the deduction of the economy, which is to 



42 THE PROBLEM OF LIFE. 

serve as a basis to human conduct. After the foundation 
is determined, then comes its practical application to in- 
dividual and Social affairs. This plan logically correlates 
to the questions or problems propounded in the Introduc- 
tory Chapter. 

The principal question in regard to any thing is. first, 
what is its being? Next, what is its Economy? We have 
determined the Life Entity as the Infiinite Eternal all- 
inclusive Being. Therefore as the Moral can only be asso- 
ciated with life, and Life and the Moral cannot be abstract, 
therefore is the Moral coextensive and coexisting with the 
Infinite Eternal Entity. The Moral is the most fundamen- 
tal aspect, as it is the final or fundamental phase of the 
fundamental being. Therefore the Moral is a subject of 
Infinite depth, greatness and grandeur, as the investiga- 
tion must fit to the subject under consideration, therefore 
are we led into peculiar trains of thought, that they may 
appear to some as dreams and wild speculations or sophis- 
trys. The rale of Logic holds h-re, that though the train 
of Reasoning may not be the absolute perfect or correct 
one, yet there are parallel lines of thought, leading to the 
same deductions as attained by the absolute correct train 
of thought or Reasoning.* It is doubtful if ever there is 
anything absolute correct or exactly described. Still we 
find the truth and therefore our lives and affairs in many 
respects are true and perfect. 

Xow upon this preliminary statement we will enter the 
further study, which is a continuation of the preceding 
Chapter, as the fundamental was but designed to be the 
introductory to the present Chapter. 

The emotional attribute, or love of God, as the law of 
the economic activity and creation, must be of a certain 
phase in order that it, as an economic factor, will effect a 
perfect harmonious Universe so that it all correlates from 



THE PROBLEM OF LIFE. 4H 

origin to final destiny. This fitness and harmony of na- 
ture in detail and general aspect is the moral order or 
economy. 

The purity of the Divine Love or attribute must consist 
in a simple indefinable and undifferentiated phase so that 
its activity in creation and evolution of nature, is of an es- 
sential, harmonious, mathematical order, so that the 
Character of unity, correlation and fitness, or Moral order 
of Nature, inevitably and logically results. This funda- 
mental phase of perfection in the economy of the creator- 
is essentially in His Being- a harmony, for only from 
harmony can harmony result. 

But in Union with the attributes of Activity and Emotion, 
there is the conscious or intelligent attribute, which is 
prior to Emotion, in that it guides the emotional activity, 
to an intelligent destiny, thus selecting the Ideal that har- 
monizes with the ultimate destiny. This intelligence in 
creation and evolution, its comprehension of the effect of 
perfect mathematical adjustment and activity as a necess- 
ity to effect a certain end or destiny, constitutes Divine 
Omniscience and Omnipotence. 

Gods attribute of consciousness or intelligence is the 
Divine mind, thus mind and economy are identical. Mind 
activity as economic action, must be in being and action 
harmonious, that its creation of the limited, the Atomic, 
and its differentiating activity may be harmonious. 

The harmonious as represented in form and action is 
geometrical and mathematical. 

Now as God is universal, and all-inclusive, therefore 
Nature, is a God-nature, and Man, a God-man, as Nature 
is a differentiated environment, sustaining Man, so is the 
corporeal body of Man sustainant to his spirit. The spirit 
of Man is a. finer body which is enclosed by the corporeal 
body. This finer body is produced by the economy of the 



44 THE PROBLEM OF LIFE. 

corporeal body, in unison with the economy of Nature, 
thus Nature is the differentiated raw material, which fur- 
ther differentiates into the corporeal and the spirit body. 
Thus the spirit of Man is an evoluted body, still this would 
not be a materialistic 'body, because of the spiritual char- 
acter of the Atoms as an expression of the Life-entity or 
God. Materialism thus has only half the truth, be- 
cause of its abstract and baseless view of matter, not only 
is the spirit body fundamentally, life or spiritual, but also 
the corporeal body and all matter in nature, but there is 
this distinction that the corporeal body and Nature are an 
economy to the spirit-body, and the spirit-body is destined 
to immortality, though all matter may be immortal be- 
cause of its spiritual Character, but not in any particular 
aggregate form, as in the case of the spirit-body of Man, 
which is an immortal form. 

The spirit is a finer body, it is of a finer molecular or 
aggregate structure, therefore the spirit is Atomic, limited 
and Mathematical. Now as the spirit Man is the Ideal out- 
come of creation, and in the likeness of the Creator, there- 
fore God is also a spirit, not only in the sense of a 
Universal being, but he has a spirit-body, similar as Man 
with this distinction, that the spirit-body of God is in 
Unity with the universality of Gods being. 

The limited or Atomic spirit-body Entity, is a basis a 
locality, through which the life-entity with its attributes 
acts in the limited domain, although the spirit-body in its 
anatomic and psychologic relation depends on the corpo- 
real body and its environment as a basis of activity. 
Upon leaving the corporeal body and corpornal Nature at 
death, when in the spiritual realm, it logically must be 
independent of the economic necessities which pre- 
vail over the spirit in the corporeal domain. 

As the spirit is destined for a higher Ideal realm, the 
activity and phase of the spirit must also be in the direc- 



THE PROBLEM OF LIFE. 45 

tion of a higher Ideal, even the very highest conceivable 
Ideal, the highest that we can conceive, is that the' spirit 
of man ultimately merges with the spirit of God. 

This conception is not blasphemous because, even now, 
G-od is in all. From the Universal view, we are created in 
the likeness of God. Why should we not then ultimately 
be one with G<>d, a divinity? 

There may be a difficulty of conceiving that the Soul- 
body of God should exist independently of being evolated, 
even Man is not in reality evoluted, only the evolu- 
tion to perfection is meant by the evolution of the spirit 
Man. The spirit Man is a reproduction from the spirit 
God, and is placed into the Universe as a seed, to repro- 
duce the spirit race. Thus Man is originally from God in- 
dependently of the present Universe. Though God must 
have created the original seed spirits under environmen- 
tal conditions or within a prior Universe. 

We finally are compelled to recur to the universality, the 
Infinite and Erernity of God as an absolute Being, all-inclu- 
sive all things being one thing and all phenomena being 
one phenomena. As it all is necessarily Infinite, it all is 
Eternal or beg-iningless. 

The logic of the likeness of Man and God, may appear 
as a contradiction, when we compare the limited and uni- 
versal Character of God and Man. Man does not have to 
be The God, to be like God, man has not as yet evoluted 
to the Ideal divine state Therefore we must conclude 
that as Man is to be as God, that Man finally must become 
as God a universality in influence or activity, that is 
in a measure creative and evoluting a future Universe. 
For as Man is like God in attributes and perfection — ulti- 
mately, therefore Man has the divine nature and the 
Divine Ideals and activity. 



46 THE PROBLEM OF LIFE. 

This process of evolution to divinity leads to the Cycle 
• aspect of Nature and existence. We can not conceive of 
Ideal existence unless it be active or economic, a repetition 
or Cycle over and over Infinitely. Thus as the parent 
divine is creative and rules the Universe, so also will all 
his divine children be creators and rulers. 

This digression into the subject of the ultimate origin 
and ultimate destiny and divineness of being of Man is 
necessary, to determine the relation of the ultimateness 
of man, to the essentials of the Moral Economy, 
which is divine Ideal. 

Man in his conscious adjustment to the Moral fitness of 
Creation, has the fundamental Moral quality or attribute 
of the Divine, of God, as a basis for comparison to his hu- 
man act-ideals thus, human acts to be Moral must be in 
harmony with the perfect love of God. The love which 
is a basis to all human harmony, justice, happiness and 
progressiveness towards the ultimate destiny of creation. 
which is the divine man. The Ideal of God is the pattern 
for comparison to our act-ideals, as each act must have an 
Ideal. We have the deduction now of conscious guidance 
of the emotional attribute, and the Ideal perfection of God 
as the law of intelligent Moral guidance. 

These theories are within the legitimate realm of 
Reason. There is not an attempt here to make a mere dis- 
play of speculation for notoriety sake. Our being is bound 
up with the Universe, so great and deep into the Infinite 
and Eternal, that it is appaling, all this great labyrinth of 
complexity, must have a perfection of order until the very 
minute. 

As the attributes of God are fundamentally pure in 
phase, they are then primarily simple in their action or 
expression, and therefore the Atom must be of simple 
form which is the globular, which in form and activity 



THE PROBLEM OF LIFE. 47 

corresponds to the simple psychic phase, by which the 
Atom is created. If there were not a fundamental order 
and mathematical perfection of activity, of will and psy- 
chic expression in tlin Being of Life, or God, then there 
would not result an equation of the Atomic form, and the 
Atomic activity would not be simple phase, of cycles form- 
ing- cells and hulls, and world-globes and world-systems, 
but it is beyond computation what kind of. Universe or or- 
der would result. 

If the harmonious tendency as presented in the action 
resulting in cells and cycles, thus making harmonious Uni- 
verse possible, and also a progression to ultimate Ideal, 
were not ever present then either would the Universe be 
motionless or dead, or it would scatter into Infinite space. 

The fundamental conditions of the Moral basis are ab- 
solute in being because as God cannot but be existent. 
and cannot but be perfect in being and activity, He also 
cannot but b^ of mathematical and Moral perfection, thus 
the Moral fitness of all Nature in part and in whole cannot 
but be the outcome of the absolute fundamental economy 
of the Moral Being— God. 

In their absolute being the essentials or attributes of God 
are indefinable, and therefore is the Moral basis indefin- 
able, it is inevitably so, for even if the ultimate essentials 
could be explained as a combination of parts, these still 
would be the indefinability problem concerning the funda- 
mental parts of the combination, further we cannot define, 
we ca,n only determine the fundamental factors and then 
follow their opperations in the relative domain. 

As the Unity of Nature is the outcome of its Moral fund- 
amental Character, and the whole order of Nature is 
Moral, so is the Moral the basis to all departmental 
aspects of Nature. 

It is through the moral Economy that Nature is tending 
towards the final Moral destiny, thus Nature and evolution 
are a Moral empire. 



48 THE PROBLEM OF LIKE. 

According to the spiritual Life philosophy the term 
Nature means Nature of God, as Nature and God are 
identical, this cannot be taken as a materialistic view, it is 
through the Moral, the perfect being and activity of God 
in his (nature) that everything in (the nature) of God, is 
so just and perfect even when there is a seeming contra- 
diction of the Moral order, there ultimately follows a 
Moral adjustment or Moral triumph. Through the Moral 
economy in God the fountain of all of (God natures) activ- 
ity and phenomena, God is a perfection of personality 
to such a sublime and holy phase that it constitutes Omni- 
science and Omnipotence. 

The Ideal excellence of the perfection of God is be- 
yond description it is so transcendant that man cannot 
have a full conception of God until man develops into a 
hig-her spirituality or becomes in his emotional nature as 
perfect as God, and thus in harmony with the divine 
or God. 

Nature is a perfect Moral scheme in tendencj-and being, 
and therefore a Moral basis or World for Man as a 
Moral being to dweJl therein, and evolute to his perfection 
and destiny. 

Nature is obedient with mathematical perfection to the 
Ideal. God rules the Universe it is the goodness, perfec- 
tion, the sublime Ideal of God throughout all crea- 
tion that constitutes the perfectness, grandeur, beauty and 
poetry of Nature. 

The good, the Moral of God is economic, because it has 
its being in Life-being Entity or Economy. But evil is 
not economic, there cannot be an Entity of evil, of immor- 
tality. Although men commit evil acts, they feel the dis- 
cord against the Ideal, the perfect, the Moral or divine 
nature of their economic being. 



THE PROBLEM OF LIFE. 49 

Nature cannot be other than like God, as God is 
economic so is Nature. The great Unity and comprehen- 
siveness of God's works must be held in mind in the con- 
sideration of any detail of the works of God, therefore 
everything must be judged from the Moral standpoint, 
and the Moral in its entirety. 

Therefore the apparent obstructions, disadvantages or 
seeming injustice of nature to man, from the limited view, 
becomes from the comprehensive view all changed, it is all 
wisdom, all goodness, all is moral advantage and op- 
portunity. In place of a world of woe and misery, it is a 
Moral paradise, this Life a march to infinite glor}^. 
To have an inherited disease, to be poor and lonely, and 
finally sink into potters grave, with faith, hope, and pray- 
er, for Moral strength, this is one of the greatest heroisms. 
God is wise, is just, there is a Moral adjustment, a Moral 
victory. 

God is not the author of evil for all nature is good and 
just from the Moral view, only man is evil in that he 
is immoral as the free author of his acts, thus immorality 
is to be judged according to responsibility. Although Man 
act evil, it is mostly not with direct evil intention, for the 
sake of evil, circumstances lessens the responsibility. 

The principal evil of Man is not in vice and crime, as 
these are but the outcome of a degenerate logic of action. 
The principal evil is the' unreasonable unbelief in the 
Moral order or Economy, or Atheism, which results in im- 
moral example towards the immature, thus destroying the 
faith in the Moral order and the instinctive Moral Nature, 
and this degeneracy results further in Social injustice, im- 
moral government, and human suffering. 

There is no perfection in this world unless it is measured 
by the Moral standard, all is perfect, except the Mor- 
ally insane without hope, faith and reason steering 
against Moral stream, without destiny. 



no THE PROBLEM OF LIFE. 

On this philosophy, genuine pleasure in this world can 
not be found, except it harmonizes with the Moral. It is 
not then those that are unfortunate in a material sense, 
who have a hell in this world, because from the moral 
view they can be happy, but the immoral happiness is a 
delusion a Moral hell. 

We certainly have attained a higher realm, in this 
Chapter over the preceding". The Moral is the completion 
of the fundamental economy. We find that all is excel- 
lent, everything speaks the word God, the word Love, 
harmony, unity, ideal, destiny, progress, justice, beauty 
and happiness, and Moral adjustment the final inheri- 
tance of Man. 

Nature is divine through its Divine Creator, for God the 
perfect can only crea'e the perfect, God is supreme 
therefore all-inclusive. Space and time is infinite and 
Kternal through the infinity and Eternity of God. The 
mathematical exists through the harmonious Being and 
activity of God, therefore from the Moral aspect we are 
continually in touch with God, with divinity, for the slight- 
est thing or incident has a moral significance. 

What the activity of God is beyond, and previous to tin- 
Universe is perhaps too speculative, but that God is eter- 
nally active is an inevitable conclusion. There may be 
phases of Universes, but all according to the economy or 
Being of God, logically though the present Universe fits in 
with the general activity of God's creations which lie be- 
yond our ken. The Universe is but an Atom of God's 
entire activity. 

In considering Nature from the Moral view we find the 
Moral economy not only in Man and animals, but in all 
thing's or matter, because fundamentally all is life and 
economy, inanimate things are only comparative inani- 
mate. The Atomic activity within all things must be con- 



THE PROBLEM OF LIFE. 51 

sidered, for there exists a Universe of activity in the 
smallest visible particle of matter, it is all activity on the 
principle of life, its Ideal, and thus activity on the Moral 
principle. 

The mass-phenomena also presents an economic and 
moral view, gravity, the falling of a stone, involves the 
whole Universe, the astronomical Universe is of a phase of 
adjustment to the fundamental order, its present being is 
an evolution out of the past conditions, and its present con- 
dition forms a basis to the evolution of farther economys, 
all forming a correlated Universe under the eternal sway 
of the fundamental Moral economy, nothing is beyond the 
fundamental economy or beyond God, thus all the laws 
of Nature are moral laws. 

The Materialist holds to the evolution theory. His con- 
ception is that Nature is not fundamentally a Being, that 
the Atoms are accidentally brought together and from 
this basis all Nature results or evolutes. 

Therefore the Moral phenomena, as an evolution, as the 
Atheist conceives it, has no relation to an ultimate origin 
and being and destiny of nature. That as Man evolutes 
from the lower order of animals, and these from inanimate 
matter, that therefore there is not an independent entity 
in man, which has an immortal existence, and therefore 
has a Moral relational nature. The common atheistic 
moral conception is illogical, as he cognizes the Moral, but 
denies or ignors the Moral relational factors, which are the 
essentials of origin, being and destiny, which is the very 
basis of evolution But as the Atheist does not believe in 
the being-economy, therefore his evolution theory must 
be based on the theory of accident, therefore the 
Atheist must logically hold that not only is the Universe 
at its beginning an accidential coming together of matter 
or Atoms, but all further resulting forms and circumstan- 



52 THE PROBLEM OF LIFE. 

ees are accidental or uncaused. From the Atheistic view, 
even intelligence and design are accidental, atheism is the 
logic of accidentalism, for from the Atheistic view, tliere 
can be no reality to intelligence or design, to the Moral, to 
individuality or life. For these things have no basis in a 
being, but are supposed to be an accidental outcome, 
therefore even one's own existence and reasoning cannot 
be real or certain, and what atheism terms evolution, is 
accident, therefore Atheism logically has no right to the 
term evolution, for evolution involves economy, essentials, 
attributes, entity, being, life. Nevertheless it is further 
held, ( illogically ) by Atheists that everything has a cause, 
that phenomena ordinates according to Natural law. 
This view is at variance with the accidental or uncaused — 
theory. But even if tliere were, or is,' natural law, it must 
be an attribute of matter or of the Atom, and the Atom 
having attributes, determines it as life, for only life-entity 
can have attributes, still as seperate absolute independent 
life entitys, th- atoms cannot form an economic Unity, 
in empty space, for economic evolution can <>nly be based 
on the limited matter which is based on a Universal being. 

Thus evolution mu^t be spiritual and only as such can 
there be economy and evolution, thus the theory of natur- 
al law leads to the life — philosophy. 

Now as everything is intelligently caused, therefore 
everything is predestined. But unideal things and condi- 
tions caused by God, would determine God as unideal and 
unjust. But as God is Moral and perfect and Ideal, there- 
fore the unideal, the imperfect, is a necessary factor in 
the economic unfoldment to the ultimate destiny of all. 

Therefore as all this seemingly imperfect world is pre- 
destined, so also is the ultimate predestined destiny which 
is a perfection. On this logic all men are destined to be 
perfect ultimately, and thus ultimately attain the divine 



THE PROBLEM OF LIFE. 53 

state. This would not argue tho that G-od is the author • 
of evil. First, we have determined that nature is not 
evil, from the Moral view. Second, men are evil in the 
degree of responsibility, and responsibility is graded by 
intelligence, opportunity, circumstances, and evil inten- 
tion. It is a question from this view if there is one re- 
sponsible evil person on earth, such a one would have to be 
one who deliberately commits evil for the purpose of 
being damned. 

Still there is such a thing as moral imperfection and an 
evolution to Ideal Moral perfection. Therefore those that 
die in the present world morally imperfect, logically 
must continue on in future states of being, or perhaps re- 
incarnations, serving their Moral mission as factors in the 
Infinite great scheme of the Almighty and E'ernal Grod, 
therefore it is not immaterial as to how we act. 

As we have determined the Atheistic evolution view as 
impossible, it is now in order to enter into the evolution- 
ary subject from the spiritual view. 

All nature is an Ideal scheme of the Creator. The 
Atoms are no doubt perfect of form, which is the globular. 
The mathematical harmony of form, this form resulting 
from the harmony and Ideal state of being of the attri- 
butes of the creator. The Atoms in their harmonious 
nature form cells, a social harmony, the Cells form fur- 
ther systems, by this process of combination, the relation- 
al world evolves in all its economic phases and departments 
of Nature. The system of nebulas form world-globes and 
these globes form star-systems or great cells. The mo- 
tions of the atoms, cells, systems, and worlds, are in cycles, 
the cycle-motion is further in accordance to the law of 
harmony, and harmony is Ideal and Moral. 

All nature is a system of cells or hulls encircling or en- 
closing each other, the outer hulls being thrown off by the 



54 THE PROBLEM OF LIFE. 

growth of the inner cells, similar as there are systems of 
cells forming economy s or departments of Nature, so are 
all departments of nature combined a systen or Universe. 
The Universe being- a great Cell, composed of the depart- 
ments of nature which are relatively lesser cells. The 
outer cells or hulls form the environmental to the inner 
cells. The inner or center being the governing principle, 
thus the most central cell or department of nature, is the 
governing principle of all nature so far as its unfolding 
evolution is concerned. As Man is at the height and 
therefore the center of nature, so is he therefore the cen- 
tral Cell or growing principle of the Universe. The de- 
duction of this logic is that man is not in being the 
outcome of nature, but nature is the outcome of the un- 
folding evolution of man, thus man has existed as the 
central being of nature until the beginning of the Universe, 
the being of the man-principle even must have been the 
beginning of the Universe, all the matter of the Universe 
evolving through reproduction around the being of Man, 
the seed, as an egg, thus first growing the matter of the 
Universe, then through the central growing force and the 
relational conditions the unfolding evolution. produces the 
different hulls or departments The body of Man, the 
World, the Universe, are environmental hulls to the being 
of man, in which the being or spirit of man further 
evolutes to the likeness of its creator. 

It is difficult to conceive how the different departments 
of nature can evolute economically from each other all 
forming an intelligent combined tendency, as if designed 
or adjusted to each other by special creation, from the 
nebula or even a more primitive condition, up till Man, 
unless it be on the principle of unfoldment of cells or 
hulls. Only on the unfolding principle can there be a 
logical linking or correlation of all the natural depart- 
ments. 



THE PROBLEM OF LIFE. 55 

When then the spirit of man leaves the body, the world, 
the Universe, this hull, as a more or less perfect spirit, go- 
ing to the place and mission assigned by its creator, the 
placH and mission corresponding to the phase of spirit- 
ual perfection of man. It is then conceivable that God 
has farther, greater schemes and missions for the 
man-spirits, for some spirit may be assigned to become 
the center or seed of a new Universe, for we cannot con- 
ceive eternal inactivity as an Ideal, we would rather be 
active eternally as a divine agent. The infinite domain of 
space is so great that if all the Atom-i of our Solar system 
each represented a million Universes, that all combined 
would but form a drop in the Ocean of infinity. 

Even if man evolved up through the animal and plant 
world, these beings were not the beingof man. these forms 
were hulls or vessels, economys to man, as the centre 
spirit-principle, man has emerged from these forms. 
The plant and animal world is rather a lower order of 
man, instead of man being a higher order of animal. 
There is a distinction here, as we commonly hold that as 
animals, men do not have souls, then if the animals are on 
the same plan as man : have they souls? They logically 
must have, for they are not mere machines or mechanisms 
they think and feel, reason and act, all in accordance with 
the phase of their development of structure or mind, and 
their Souls are correspondingly evolut d in consciousness, 
,,r intelligence, in emotion and activity, but their evolu- 
tion is not as high as man in intelligence, emotion and ac- 
tivity, similar as they are not in form or structure as high 
developed as man. They have been a hull an economy to 
man. who through his spirit activity has evoluted him- 
self, casting off the animal, thus through spirit evolution 
attaining a higher form and activity of body and mind, 
which enables' him to grasp the method of reasoning of 



56 THE PROBLEM OF LIFE. 

logical inference and conception, and the invention of a 
system of signs or language, recording or holding fast, fact 
upon fact and thus unraveling the problem of Life, of 
final destiny, origin and being, rising from the instinctive 
to the logical Moral world. 

The animal world and the whole Universe is a beauti- 
ful history of our existence and evolution. Man has 
emerged from it all, like a resurrection, and the march is 
onward to a higher and higher Ideal. A sudden perfect 
or complete creation of Man would not be Ideal, yes, even 
logically uneconomic and impossible, non-moral and incon- 
ceivable, from the viewpoint of the economic being of Grod. 

But what becomes of the souls or spirits of our dear 
friends and companions, the plants and animals, that 
have been such an economic factor to our being? It may 
not be important to solve this problem so far as the desti- 
ny of man is concerned. Their souls may become extinct 
as nonideal, as the Souls of some men will or should be. 
The Creator may have further economic uses for the ani- 
mal soul. The moral usefulness of plant and animal life 
is beyond computation. The animals and plants in the 
wilderness that man never see, the poison plant, the 
dangerous animals that destroy human health and human 
works. Of what use are they? There is usefulness in 
everything, we must judge from the moral basis. As these 
economys or world-doms the plants and animals, were a 
hull an environment to man, and cast off by man, thus they 
w^re useful to man in the past, from a moral view. As 
man is compelled to further cast off the dangerous plant 
and animal or avoid it, or fight it, the struggle evolutes 
man to a higher intelligence.' higher spirituality and ideal- 
ity, so that he conceives his final ideality, or the full Moral 
scheme of Creation, and he thus anchors to the ultimate 
ideal God, and judges, measures and conforms all inci- 
dents of Life with a Moral view. 



THE PROBLEM OF LIFE. 57 

The human race will exist for thousands of ages on this 
planet. The little wild flower in the wilderness of to day, 
will have descendants evolated to beauty, that will en- 
trance future generations to higher spirituality. The 
flower, the blade of grass, the dew-drop, the gram of sand, 
all, everything has a moral. Everything is sacred, it 
all forms a moral environment, a tabernacle, a holy Uni- 
verse, all for the moral purpose of improving man to 
Divineness. 

But there are furl her dangers of evils in nature, we 
should be careful to define in what manner these are evils. 
From the ultimate view, the Moral, there cannot be evil, 
for everything presents opportunity for good, for Moral 
triumph. We also have intelligence to avoid the evils of 
nature, that they may not be destructive to our economy. 
We need not live in volcanic countries or on mountain 
sides subject to catastrophes, nor in unhealthy and dan- 
gerous places. We need not settle social questions by bat- 
tle. We have intelligence to make this world, this life 
a paradise. 

Although evil, danger and misfortune, are Moral oppor- 
tunities to test our loyalty and faith in God, and the Mor- 
al order, it requires more or less Moral heroism or 
Moral strength to be Moral. Therefore there should 
be two moral policies. One is to increase the Moral 
strength of faith, reason, hope and Moral Charater. And 
the other policy is to ameliorate the natural, social and 
individual conditions, so that lifn is not a constant Moial 
battle, so that man is not constantly surrounded with 
temptations to do the immoral for the sakt- of self preser- 
vation and the enjoyment of pleasure. These two policies 
combined form the complete Religion. (This is not an 
effort here to construct a system of theology or religion.) 
Tho the animal is lower in being than man, it feels, has 
a heart, a mind, and is noble, and should be treated by, 



58 THE PROBLEM OF LIFE. 

man as kind and brotherly as a fellow man. The cru- 
elty to and killing of animals for sport is simply murder 
of a fellow-being, a crime against the moral order of the 
Creator. That the animal invades the order of man does 
not determine the animal as immoral, its injurious inva- 
sions are similar to natural catastrophe. 

The evils of nature are of small account compared to 
the evils of man to man. The poison fang, the claw, the 
tooth, the crop destroyer, the germs of desease, the catas- 
trophes of nature are mild evils compared to the Moral 
insanity of man, which is the cause of war, murder, slav- 
ery, vice, crime, poverty and degeneracy, all the evils of 
nature combined are not equal in harm to man, to any 
single human evil. 

Man as the highest Moral individual, is necessarily a 
free individual, for only through freedom can man se- 
lect to act with a view to spiritual perfection. Therefore 
man is confronted with the problem of human conduct. 
There are certain things predestined to man, according to 
his being and Moral merit. There are toil, suffering and 
death. The final Ideal destiny, and a spiritual future fol- 
lowing this life graded according to Moral merit or perfec- 
tion, Toil, suffering and death though terrible, yet in 
relation to the Moral are changed to joys and happiness a 
necessary Moral order. 

The logic of the Moral Economy is as real and potent 
as the Universe itself, thousands of paragraphs could be 
added here, the reasonings presented here are but a blaz- 
ing line through a great labyrinth. 

The subject has narrowed down to the deduction that 
man must improve his Moral Character individually. 
And Socially he mast make reforms that Moral Social 
conditions do prevail. 



THE PROBLEM OF LIFE. 59 

The Social Moral problems will be discussed in the next 
Chapter, therefore the subject of individual Morals forms 
the last subject for this chapter. These reasonings and 
moralizings are all done with a view to determine the 
Moral Economy, though many points have been consid- 
ered in regard to individual conduct, still as the individual 
problem is the ultimate aim of all this subject, therefore, 
the individual view should receive special and thorough 
consideration, as the last portion of this part of the Moral 
Chapter. 

Thus far the fundamental consideration of this chapter 
determines the Moral economy of Grod. Of Nature and 
Man, as a basis to the economy of human conduct. 

The consideration of the moral economy has thus far 
been of a general character in regard to the moral origin, 
being, evolution and unfoldment of man. In its relation 
to human conduct "Moral responsibility and human des- 
tiny of divine perfection," a more specific treatment of 
the individual moral statutes is now in order. 

We have determined that as man reaches the intellectual 
height of logically realizing the moral scheme, that then 
the persistence of man in immoral action, is therefore of a 
degree of degeneracy and moral responsibility, equal to 
self-damnation, which moral economically results in con- 
demning man to ages of further life in other states of 
being before man can reach the divine state. This de- 
duction will be supported by the further consideration <>f 
the Moral economy. Aside from this feature, there are 
further essential facts to be treated which constitute the 
completion of the Moral Economy. 

The principal object in the investigation of an economy 
is to determine its chief factors. Its being and law of op- 
eration, its principal aim or accomplishment, its method 
of action and causes leading thereto. An economy usually 



60 THE PROBLEM OF LIFE. 

presents a complexity of laws but there is always a funda- 
mental law and aim and method underlying all others. 

Thus far the moral consideration has solved a great 
problem by demonstrating that all the economys or de- 
partments of nature are united in one Economy 7 , the Moral, 
that there is really but one economy. 

There is not a natural and a moral econonry - , or two 
fundamental economys, but One, "the moral only," the 
natural is only an aspect of the fundamental order. 
Commonly the Moral is considered as an aspect of nature 
This is an error. There is not a moral law and a natural 
law, as often is refered to, but only one Characteristic of 
law, one r^alm, one empire. The Science of the depart- 
ments of the Universe will eventually be reconstructed to 
be viewed from the Moral basis, therefore the fundamen- 
tal basis to human affairs, individual and social is the 
Moral. There is not a physical and moral combination as 
two distinct beings, or realms. There is no complexity of 
physical and moral laws. In Social and Political econo- 
my, there is only one Realm, one character to existence, 
therefore the reference to Physical, Chemical or Mental 
laws, and natural laws and natural rights are differenti- 
ated aspects of the fundamental, the Moral law, order and 
being. The reference to natural rights is clearly a proof 
of the Moral ; for a thing or act cannot be naturally right 
and morally wrong. A natural right is right because it is 
morally right. What may be termed a natural right, is 
so from a limited or partial view of the relational as in- 
volved by the act or thing under consideration, thus man 
may have a natural right to all the wealth he can secure, 
because he wants it, and he claims that it develops his in- 
dividually, but the Moral which views the relational in its 
entirety, says no, only so far, is wealth getting right, as it 
has the ultimate spiritual destiny in view, that is the pur- 



THE PROBLEM OF LIFE. 61 

pose of our lives and conduct, must harmonize in its rela- 
tion to all things, with the final end the design of creation. 
The so-called limited natural view is wrong, when an act 
or thing is really right— Naturally viewed, then it is also 
Morally right. The natural view is usually associated with 
Atheism, and the Moral with the spiritual philosophy. 
Therefore individual conduct and social government be- 
comes either atheistic or moral, or human base-selfish, or 
divine. There is great inconsistency, perplexity and illog- 
ical views as to these fundamental affairs. Some hold to 
the moral and the natural also. The Atheist holds to the 
Natural and claims to hold to the Moral too. Then again 
the Atheist may be really more moral than the Spiritnlist, 
from physiological and environmental reasons; and also 
because he is fundamentally spiritual and moral in being. 
But he is certainly not Moral by continuing his theory to a 
logical conclusion. It is clear that there cannot b« a Mor- 
al life and government, by an Anti-Moral theorist, accord- 
ing to his theory, nor can there be the perfection of Moral 
life and government by those that hold a mixed system of 
principles, fundamental to human conduct, as held by the 
present. Spiritual, Moral, and Religious world. 

Man in his individual and Social activity is an agent. 
whose Moral or immoral influence either advances or re- 
tards the final aim of the moral economic scheme. Man 
has the task of saving his own Soul, and Socially he is 
Morally interested in the salvation of all Souls. 

We have the deduction of Man as Moral in being and 
tendency or instinct ; and the deduction of the law of love 
or instinctive guidance of human conduct. This instinctive 
guidance of love or the emotional, is economic in its oper- 
ations ; thus here, instinct and economy are identical. 

We have the deduction that man is a life-being, that life 
consist of attributes, that the emotional attribute is the 



62 THE PROBLEM OF LIFE. 

motive of all activity, that what we conceive as love, is the 
central phase or root of the emotional, as the most funda- 
mental phase. Love is the ultimate motive, and therefore 
the law of conduct, and the law of being, for we cannot 
but be of a phase of emotion, and emotion fundamentally 
we find is love, therefore our being is necessarily a being 
of love. It is the law of our being and therefore the law 
of our acts. Now as acts necessarily are designed to a 
certain end or accomplishment, therefore are our acts de- 
signed to an end that harmonizes with our being which is 
emotional, but if our emotional being is not pare — spiritu- 
ally, then our acts correspond with the degree of our 
degeneracy. 

That our spiritual being, acts through the physiologic 
structure or economy, does not alter the Philosophy of 
Life, which is based on the indefinable postulate; for the 
Physical is an evolution or differentiation out of the 
indefinable — the Life and Unity economy. 

The fundamental Character is the real basis of standard 
or classification. The fundamental views of being and 
classification have been changed in the course of this trea- 
tise ; as we have progressed in the search for the funda- 
mental being and economy. From the ordinary classifi- 
cation of things into physical, chemical and mental etc., 
we have changed to the Life and Unity postulate, then to 
the Moral, then to the Divine. Similarly we find that the 
progress of Man to the. divine is not an evolution from 
some lower being to a higher being ; but progress is an 
unfoldment of our divine being 1 . 

Individual conduct with a view to purity is productive 
of the spiritual phase of perfection of the Soul, or rather 
all acts conforming to the Ideal of love — Morally, will 
tend to make the individual a perfect divine Moral Love- 
being, thus reforming moral degeneracy, and evoluting 



THE PROBLEM OF LIFE. H8 

our divine nature to perfection. This perfection in man 
is similar to the perfection of God. It is a. harmonious 
spiritual well-being and happiness within the idividual 
or Soul. 

Socially the law of love is productive of harmony, mutu- 
ality and fraternity, a Social Love, resulting in justice, 
progress and well-being of all men. 

Though the immoral acts are also emotional acts, but of 
a degenerate motive, they do not produce a perfect or har- 
monious pleasure, or moral satisfaction, though the im- 
moral act is pleasing in a measure through the degener- 
ated or immoral Physical state. The immoral isjn conflict 
with the law of our being which ever points towards the 
perfection of God. The Soul has an inmate perfection 
and beauty, which, though may be violated, but is never 
entirely destoyed. 

We find here that although the immoral act issues 
according to love or the emotional economy of life, that in 
the case of the base-selfish or immoral, it is not a com- 
plete or perfect, or moral love, because the activity 
that does not result in social harmony, justice and pro- 
gress, or has not that result in view, is not a true Social or 
Moral love, but is base-selfish, in motive and design, 
though there may be conduct or social influence that 
results in social well-being ; although the underlying mo- 
tive is base-selfish, such an act is nevertheless of immoral 
issue and of no moral merit from the view of moral desti- 
ny to the person acting thus base-selfish. The base-self- 
ish is commonly termed selfish; and the moral-selfish is 
termed unselfish. 

The selfish motive is to gain immediate pleasure and 
gain, at the incurrence of the loss of the ultimate destined 
pleasure or divine existence. From this, illustration we 
derive the deduction of the essential Character of selfish- 



64 THE PROBLEM OF LIFE. 

ness as a Moral factor or economic necessity, although it 
reduces all acts, moral and immoral to a selfish r-haracter. 
Selfishness is not the more fundamental, but the Moral 
is supreme, the selfish is only the classification of the 
Moral realm. 

Thus conduct is not to be judged so much b} r its results, 
as according to its primary Motive, its design, its ideal. 
Though there are primarily immoral acts that do result in 
Social well-being, and also moral acts th^t result in Social 
disorder, still the moral acts are in a great majority of 
cases beneficial to Society and the immoral is sooner or la- 
ter Socially detrimental. 

Human conduct must be in logical harmony with the 
ultimate view of life to be Moral; Though we have the 
moral instinctivly or economically in our being, and we 
economically determine the Morality of our acts, still the 
relation of our acts to the ultimate destiny, must be de- 
cided by Reasoning. This is the problem of Life involv- 
ing the study of the whole Universe. But it becomes a 
simple problem of adjusting our conduct with the ultimate 
destiny of man, after once it is determined the Moral econ- 
omic destiny of man is the realization of the divine perfec- 
tion, that our acts must conform to the perfect Love Ideal. 
Knowing this logically we then can instinctivly de- 
termine the relation of our conduct to the entire Moral 
scheme. 

But even though we may be logically convinced of the 
Moral scheme, our being may have in the past been de- 
generated, so that even with the Moral enlightenment we 
may be Morally weak. It is here not a matter of moral 
faith bur of moral strength, it therefore becomes a prob- 
lem of how to gain Moral strength or Character. This 
moral strength i^ spiritual, the Physiological and the psy- 
chological both being spiritual fundamentally interacting 






THE PROBLEM OF LIFE. 65 

on each other, to gain this moral strength. The intellect 
and emotion must be centered on the perfect, Ideal, and 
we must be constantly morally vigilant, there must be a 
constant desire for the attainment of the perfect, the 
divine. By this process we beget a strong Moral will, our 
spiritual attributes become developed in moral action, 
that we may have a keener moral instinct, and finally re- 
ject with ease and pleasure all that is not in harmony 
with the perfect Ideal. There can be no exception or in- 
different Moral realm, for with every act and attitude 
there is the moral involved in a measure. We are selfish 
for self-preservation, we must be clothed, fed and housed 
to live, though we may acquire wealth in a moral manner. 
But still our wealth represents the base-selfish, if we do 
not primarily aim to have life, health and wealth, for 
the ultimate purpose of life. 

From this view we may seek wealth, refinement and 
luxury, and all the material well-being, if it is desired 
and acquired and utilized to further the moral scheme. 

Man may be saved, or damned, through, both wealth 
and poverty. The rule here is to aim at the final Moral 
destiny under all conditions. The logical nature of our 
being leads us to explore all these problems, for the pur- 
pose of satisfying the seeking for justification of our acts 
and attitudes. It is therefore that those who prefer im- 
morality and injustice do argue that there is no Moral 
scheme and order. This their very act is a Moral contra- 
diction, for by denying the Moral basis they seek self -jus- 
tification, which is an assertion of the Moral nature or 
economy. 

There is no living too good for man, and no Social 
system too Utopian, if it is in harmony with the Moral. 

From the Moral basis of love to all men or appreciation 
of other individual^, we are enjoined to sacrifice. 



66 THE PROBLEM OF LIFE. 

We must aid others in proportion to their needs, and our 
capacity to render aid, for we are not only to save our- 
selves but to further creation — The Moral scheme also. 
For we are thus a divine agency, and not to help others is 
morally base-selfishness, and anti-God, what we do unto 
others we thus do unto God, this is clearly logical. 

As man must live well in order to be at peace and inclin- 
ation towards a higher moral or spiritual order, unto 
divinity, therefore Moral indifference to our fellows is a 
crime. 

We cannot work and sincerely wish for the salvation of 
our fellowman, if we do not appreciate or divinely love all 
mankind. We either have a moral love for our fellowman 
or hate our neighbor and wish for his downfall, and thus 
the failure of Gods work in creating him, at least 
Social indifference is in a measure of this selfish character. 
The enemy must even be met with a greater moral broth- 
erly regard, for su ch is required, as the enemy has placed 
himself on the base-selfish principle, and if he is met on 
the same basis, then there can be no readjustment, or re- 
conciliation on the moral order, and both men are con- 
demned, as base-selfish. 

This factor of hate as a motive to conduct would seem 
as though there were an economy of the immoral, as an 
opposite to the Love-motive of the Moral, but there can 
only be one economy, as there is only one Moral being with 
the one economy, with love the moral as the fundamental, 
therefore is hate a differentiation. 

God is fundamentally a love entity, and acts from a 
love motive and is thus a Moral being and economy, and 
similarly so is Man, and so is all Nature. God hates the 
anti-love the immoral. God though is not a being of hate, 
as hate exists only through love being the more funda- 
mental, thus hate is a differentiation or an adjustment to 



THE PROBLEM OF LIFE. 67 

a differentiated condition. Hate is not in being different 
from love; but in degree. It is the very utmost opppsite 
to love, for love by differentiation varies from the perfect 
divine love, to regard, affection, esteem, etc., in various 
degrees from great to less and lesser, till there is no love 
or affection at all. This then is hate, which continues on 
in degrees of intensity, thus hate is a degree of love. 
The attitude of hate is further a selected state, a prefer- 
ence over other states of emotional phases, one who 
dislikes the immoral or hates it, prefers to do so, he would 
be more unhappy in an effort to reconcile himself to the 
immoral, therefore he is more happy or contented in a 
phase or state of moral hate, this happiness is essenti- 
ally the principle of Moral Love. 

The factor of hatred is a very important consideration 
in the determining of the Moral Economy, and similarly 
are the various phases of the emotions important as fac- 
tors. But the principle of love as the fundamental phase 
and motive principle, does make the special analytical 
consideration of the great complicated system of differen- 
tiated phases of motives as Moral factors, an not absolute 
essential necessary study, for through the fundamental 
order or economy the chief points and correlations of the 
moral economy are determinable. 

Men may be Morally degenerate from various causes, 
from inactivity of the spiritual faculties, through inherit- 
ed immoral Characteristics, and through unfortunate im- 
moral associations and environment, but one of the great- 
est sources of immorality, is the perplexed Moral attitude 
of Atheism. The infidel attitude is demoralizing, for it 
is an absense of Moral strength, through absensn. of Moral 
faith. 

The Moral responsibility is graded according to intelli- 
gence and moral opportunities. The moral economy of 



68 THE PROBLEM OF LIFE. 

man is never irreparably degenerated, there is ever hope 
for attainment of the divine state, as there is ultimately 
salvation for all. As we are to become as God. there- 
fore we must hold in constant mental moral view, the per- 
fection of God as a pattern. We must love all the world 
as God does. We must be that which we are designed for 
by God. An entity like himself. An entity of divine love. 
The incarnation of goodness, kindness, charity, purity, 
mildness and sacrifice. That we may be thus, demon- 
strates that we are divine, spiritual a Moral Economy. 
That we are in the likeness of God, and though degen- 
erate, we can, aud we ultimately all will become perfect. 

Only God in his Moral omniscience, can judge the 
Moral worth of Man, the immoral man may be so beset 
with obstructions to his Moral tendency, that it is wonder- 
ful that he is not more immoral, and the Moral Character 
may have such favorable conditions to moral living, that 
his moral merit is not above the merit of the unfortunate 
immoral person who could be worse Morally, but for his 
efforts to prevent his being more immoral. 

We have attained two principal points. That Man must 
endeavour to act in harmony with the Moral Ideal, and 
man must cultivate his will by spiritual practices. 
Spiritual desire is the essense of prayer, the phraseology 
of a prayer is to awaken the desire to the divine, prayer 
is an agency. The spiritual emotion is the real prayer. 
This higher divine emotion is evoked by various agencies, 
through music, art, nature, success and failure, in fact our 
whole life can be made a continual prayer, a continual 
spiritual divine acrivity, and moral self realization. 
Aside from moral adjustment and moral cultivation, man 
can be an agent of moral reform. He can seek for the op- 
portunity to do good in thousands of ways, by acting thus 
morally we are acting our part, as a part of a great scheme. 



THE PROBLEM OF LIFE. 69 

There can only be a right way and a wrong way, on this 
moral subject. There cannot be a half-way. There is no 
such thing as the excessive spiritual or divine, or the too 
moral or too good. Spirituality may be practiced in a re- 
diculous manner by a weak mind, but the healthiest 
strongest minds are moral, normally, spiritually and de- 
vine. That a Moral life may be at variance with the ways 
of the world does not determine the divine as wrong, but 
it shows that the world is wrong 1 . 

All our lives, all our doings, of working and living, has 
one aim. It is for the purpose of self-preservation and 
advancing our Moral well-being, or preservation. Aside 
from this there is another chief function of our economic 
existence. It is to reproduce our kind. It is the Moral 
duty of each generation to produce another generation, 
and give it a Moral training. We have' here a great mor- 
al economic aspect, the sexual realm, both male and fe- 
male have essentially the same Life attributes, Though 
there is an intensity or degree of intellectual attribute ac- 
tivity in the Male exceeding the same attribute of the Fe- 
male, and the Female exceeds the Male in attribute of 
Love in its purity, we conceive that the being of God is 
a Unity of sex. and that even both Man and Woman 
are each of both sex, for sex-form Physiologically is ulti- 
mately due to attribute activity, as the spiritual is funda- 
mental to the material form, thus preponderance of intel- 
lectual attribute activity of primal life, is manifested in 
the Male form and the preponderance of the emotional 
attribute results in Female form. 

As a necessary econonmic factor to the being of man, 
that man may exist at all, the sexual economy is Moral in 
Character or aspect, even in being is the sexual Moral, for 
if we ultimately locate the sexual principle in the attri- 
bute of intelligence and Love, then we have the sex 



70 THE PROBLEM OF LIFE. 

principle as a Unity with the economy of G-od, the perfect, 
the holy, the Moral. 

It is the life attribute preponderance that seeks a Unity, 
this is the tendency to attribute equilibrium, or Sociality 
as presented in the marriage of the sexes, this sexual mar- 
riage is a harmony or attribute equation, therefore a 
Moral order, and is ultimately based on the Moral har- 
mony of the being of God. 

As the sexual is of the highest moral order and signifi- 
cance, therefore is its improper status as manifested in 
individual immorality, of the most far-reaching demoral- 
izing consequences to the Moral scheme of Creation. 

The fulfilling of the maritel and reproductive economy 
will b^ a moral failure if it is not in harmony with a view 
to the ultimate destiny, the divine Ideal. Therefore mar- 
ital affairs must be under moral guidance to result in a 
perfect moral outcome. The emotions must be mentally 
associated with the higher Ideal the spiritual, that all our 
conduct becomes divine. Though man instinctive^ fulfills 
all his economic being, he must guide his being with a 
higher tending intelligence, that he will become a higher 
or more perfect being, fulfilling his moral economy and 
his moral mission, therefore a great Moral agency is 
Moral education. 

Though there is not a perfect generation and scarce a 
vsingle perfect individual, the economy of life is so wonder- 
fully potent, that ultimately all errors and degeneracy of 
mankind will be corrected — washed away. Some time 
there will be a generation so fine, so noble, and beautiful, 
pure and spiritual, that we at present time can have only 
an inkling of the good time to come, but our opportuniry 
and mission is a grand moral priviledge. We at pre- 
sent are divine agents revolutionizing this world into a 
divine earthly paradise, thus we win the ultimate spirit- 
ual paradise. 






THE PROBLEM OF LIFE. 71 

The great wonderful perfeetness of the fundamental 
economy in all things, tends to improve all to perfection, 
there is a moral logic in everything, the errors, evil and 
imperfections of one generation are lessened in the next 
generation, and so on until all evil becomes extinct. 

There is a mathematical exactness of the Moral pheno- 
mena both in degeneracy and in moral perfection, every- 
thing has a moral worth, influence and weight. The 
comprehensive term of the moral is harmony, the immoral 
is discord. The deduction of the Fundamental Economy 
Chapter was, that Love is the law, the motive and Ideal of 
action. The moral economy perfects this deduction by de- 
termining that harmonious — Moral Love, is the complete 
law, of God, Man, and all the Universe 

We struggle, enjoy and suffer, unto all phases, we are 
constantly mental and morally conscious and active, we 
are in a great labyrinth, a complexity, seeking an explana- 
tion of our status, but now we see the order, the truth, our 
place and mission, a self-realization overcomes us, we have 
a God nature, our being is as the Father. Nature the en- 
vironmental spirit, is essentially the same as man, as God. 
We realize that our being is not absolute independent, that 
we are a part of God, or rather a God, as God is in our be- 
ing, this we must logically conceed to each and every man, 
in spite of our prejudice against our enemy he is a God, a 
moral being, this is the moral, the philosophical language. 
From this view man may also be called a devil, as he acts 
immoral, but even the devil if there is one, has a divine 
nature, only lie violates it. 

Spirituality does not mean the murder of human nature, 
and of all worldly pleasure and happiness, for all pleasure 
can be spiritually enjoyed and guided, but spirituality 
means the suppression of the base the beastly. 



12 THE PROBLEM OF LIFE. 

The lower nature of man, does not mean here, that man 
develops from a lower being to a higher being, the change 
is only of degree, man has only one nature, the divine. 

Man may be compelled to live like a slave, a low animal, 
through social injustice. He may have to commit vice 
and crime for self -preservation, further the Reason may 
be incapable to comprehend the correct Moral conduct. 
This inability may be caused by miseducation and through 
the ignorant demoralizing use of food and drink, and 
habits of life, thus producing moral insanity. 

"A comparison of the Religions is here not necessary." 
Men develop spiritually by various methods, just as hun- 
ger is satisfied by various kinds of food. All Religions 
have their moral mission. The savage worshiping the 
Sun, fire, music, nature, is in the right pa h for his time 
and condition. There are religions that go beyond the 
Religions, when they favor the Social systems that breed 
wa*r, slavery, armies, navies, polygamy and social injus- 
tice ; that result in paupers and millionares, prostitutes, 
vice, crime, ignorance, drunkenness, industrial slavery, 
political demoralization and monopolys. For these are 
not religious forces and will never uplift humanity. 

From the universal view everything is a moral agent, 
and every man is more or less a moral or divine agent. 
In a measure each individual has a religion of its own. 
There are also moral leaders with a moral mission that 
present their conceptions, and thus form religious classes. 

Man in this age has the experience to reason out the 
moral problem, but in the past there were ages in which 
there could not have been a mind to do this, nor would it 
have been of moral utility to the World if a logical ex- 
planation had then been made. Further the unfoldment 
of human reason would require ages to solve tin- Moral 
problem. China. India, Egypt and Rome have not sue- 



THE PROBLEM OF LIFE. 73 

ceeded in solving- the Moral riddle. ''Nor could the 
Jews do any better." Therefore a divine innovation 
was necessary whose Moral economic effect was necessary 
to prepare the whole social fabric, the individual and the 
mind, to an intellectual state of logical moral self-realiza- 
tion. This divine innovation was a moral economic ne- 
cessity. 

The moral concepts of the leader or divine agent of the 
divine innovation, had to be of a grade that was inconceiv- 
able to the average mind at the time, and this is in fact 
the case with Christ's teachings, as no Moral leader, and 
no mind at the time was capable to originate what Christ 
taught. "It was entirely new." Nor could the human 
mind even find the logical Moral solution without Christ's 
teaching and mission. It marks Christ as a man not of his 
time. He was a light in the dardness. Though the com- 
■ ing of Christ was prepared by the divine prophets, the 
perfection, the powers and the work of Christ were of a 
Character that no other Man could fulfill, because of the 
imperfectness of all men, therefore Christ was a Moral 
economic special divine creation, as only direct from the 
person of God the perfect, could the perfect divine agent 
issue, therefore Christ must be the direct child of God, 
born from a natural spiritual perfect mother, this is not 
only proba.ble or possible, but a necessity of the divine 
scheme or moral economy. That the mission of Christ 
was necessary, and that it happened in the time and man- 
ner as it did is all because of the economic Character of 
the Moral Empire. No civilization has progressed as the 
Christian, and there would be greater progress if the 
central christian authority were supreme, but since its 
wane from the so-called middle and dark ages, the base- 
selfish, immoral, unjust conditions ihat are lauded by 
some as liberty, have given us considerable material wealth 



74 THE PROBLEM OF LIFE. 

and progress, but not the spiritual and Ideal considera- 
tions, which are in truth the real basis, of the best ma- 
terial well-being. If we had the right moral government, 
there would be a thousand times more wealth and material 
well-being, not for some, but for all, that we have not the 
complete divine system as determined by Christ, is to be 
seen in our standing armies, arsenals, forts, navies, wars, 
in poverty and monopolistic wealth-holding institutions, a 
continuation of this anti-Christ rule will end in ruin, as 
presented in the history of Rome or stagnation of China, 
still Christianity is too great a living force to be crushed 
or checked. Christianity is the final moral economic con- 
dition which leads to the perfect divine Ideal. The prob- 
lem of life study can only demonstrate the truth of Christ, 
for Christ has said all that need be said. The logical con- 
ception of the moral scheme is not a superseding of 
Christ, but as the logical solution was possible only by the 
preparation of the world by Christ's teachings, so is the 
solution of the Moral problem through the philosophy of 
Life, but the truth of Christ, or rather it is Christianity. 
The real fundamental mission of Christ was not all in His 
teachings, there was a further scheme involved than the 
preparation of the world, to a logical solution of the prob- 
lem of Life. This divine scheme which so far is not pre- 
sented here, is now to follow, it forms the completion of 
the moral economy as a logical conclusion, or necessity. 
This treatment of the conclusive part of the Moral 
Economy involves again the general aspect of the Moral. 
The question is, as Grod is Moral economic perfect, and all 
His economic activity which results in the economy of the 
Universe and in Man is perfect ; then how is it that Man is 
not perfect morally or divine? Why does man sin? 
"This involves the question." What is the real nature of 
the immoral? Thus far we have the deduction that only 



THE PROBLEM OF LIFE. 75 

to man is the immoral applicable, though all nature is 
perfect moral in being and order. Further, that 1 lie im- 
moral is graded according to responsibility, and responsi- 
bility is determined by The state of intelligence, opportu- 
nity and environmental influences, thus relatively the 
immoral man may not be as much morally responsible as 
the more moral man, but still from the universal economic 
view, man is only partially responsible for his immoral acts 
or undivine state, because everything and all phenomena 
is involved in every other thing and phenomena, thus 
there is no absolute independent thing or phenomena, or 
person, or act, thus the contribution of one individual in 
the doing of an immoral act, is proportionately as one is 
to millions, still the intensity or responsibility of the single 
individual contribution of a given act, may outweigh all 
the universal contribution, but in the proportion of mil- 
lions to one are the cases where the individual responsibil- 
ity is infinitesimal and there are cases to where one man is 
responsible for the sins of millions of men. 

Relatively a person may at one time and under certain 
circumstances be immoral, but further on the immoral 
habit may be avoided through various circumstantial 
causes ; but from the responsibility view there is no great- 
er merit or responsibility involved in either case, yet there 
is a difference in moral status, in divineness or perfection, 
there is a progress here. 

This brings our thoughts to the problem of progress 
and success, the most important and ultimate purpose of 
life being moral progress, therefore is 1 he real progress, 
the Moral progress, and the real success of life, the 
Moral success. And further, the real happiness of man 
is the Moral happiness. 

It may be said that individuality is social, or without 
sociality there can be no individuality. Man is associated 



76 THE PROBLEM OF LIFE. 

to the whole Universe, and the agency of man in the de- 
velopment of the Moral scheme is therefore a Social moral 
co-operation. Man cannot be an individual at all abstract 
from the Universe, there could be no moral relation with- 
out a social relation between men, and men and G-od. 

Though man is progressive from one m<.ral phase to a 
higher, he is also degenerative. This degeneration simi- 
lar as in the case of moral progress is also subject to the 
circumstantial. Under certain circumstances it is easy to 
be moral, and under other circumstances it is difficult to 
be moral, still the whole Universe is a Moral order. 

Although in nature there are untold terrible evils and 
sufferings to man. and even evils and sufferings are inflict- 
ed by men on each other, the vital moral essential is the 
responsibility of immoral intention, which is the moral 
sin, and which constitutes the moral realm of the individ- 
ual or man. Nature does not sin as she is not an individ- 
ual, and as a Creation by God it is not the intention of God 
to inflict evil on man, but the intention is the ultimate 
good. 

As economically all our lives cannot but be a struggle 
with evil, and Ood can not act but economically, thus 
withal the so-called evils of nature, is nature perfect, 
and so are our lives perfect from a comprehensive view, 
though we may be comparative immoral or imperfect 
from day to day and generation to generation, and more 
or less moral comparatively in relation to other men. and 
in relation to Ood, yet the limited or partial view of our 
life is not the whole view. Our life is a great Cycle, and 
so is all nature. We must not judge the entire Cycle ac- 
cording to a segment of the Cycle, for a part of our Cycle 
may be degenerate, and other parts of our Cycle may be 
proportionately increased in morality. The degenerate 
part may have been an economic moral necessity, and thus 



THE PROBLEM OF LIFE. 77 

a moral good in the end. The end is the true basis to 
judge by. Our whole lives are a Unity, our acts are not 
absolute seperate from each other, simultaneously with 
our being of life which is continuous activity. Physically, 
mentally and morally, our whole lives are a one act, so 
that in the end our moral status lies between the good and 
the bad, so our lives are not to be judged by either the 
greatest moral act. or our greatest immoral act. 

What appears to man as an enormity may appear to 
God as an insignificant human weakness. "The question 
is." What is the greatest immoral act or phase of man 
against God ; and what can be the least immorality ; or 
what constitutes an immoral act ; or what is the nature of 
the immoral? The greatest possible immoral act must be 
the direct personal conscious anti-God attitude of one 
who definitely knows that there is a God, and deliberately 
violates the divine law. Therefore from this we can de- 
termine that the least immoral responsible act would be 
the immoral act of one who hail a perplexed and impo- 
tent conception of God and his law. The immorality of 
the entirely ignorant would then not constitute moral 
guilt. Consequently it is then a principal matter of intel- 
ligence, as our attributes are consciousness differentiated 
into intelligence and the emotional differentiated from the 
phase or attribute of Love. We have the Love attribute 
as a principal guide until our intelligent conception of the 
divine scheme is developed. Although we are thus in- 
stinctively Moral according to the law of Love in its divine 
tendency, it is the undeveloped intelligence which con- 
ceives many erroneous deductions, thus originating vari- 
ous forms of religions. Thus the immoral guilt, varies 
with the degree of intelligence of the Moral scheme, the 
immoral thus consists in part in the unequal differenti- 
ation of our attributes. Although our attribute of love 

L.ofC. 



78 THE PROBLEM OF LIFE. 

is divine with a divine tendency, without intelligent moral 
guidance it is liable to err. 

Although this attribute defect is immoral and evil, it is 
only comparative, as it is not evil from the ultimate view. 
Therefore from this basis, though God could not but cre- 
ate man through the economic method, evoluting man to 
perfectness, to harmony, thus necessarily creating man 
primitively imperfect in intelligence, although this could 
not but be economically according to the attributes of God, 
yet God knowing that evil involved by creation would re- 
sult, as logically as there must be a valley or a plain to 
every hill, even though ultimately all will end in perfec- 
tion, yet the incurrence of the act, as a perfect being in 
creating man imperfect or prone to imperfection. This 
moral consciousness of God necessitated an act of moral 
sacrifice to equate the Moral status of God himself, as he is 
the responsible creator. Therefore the suffering of Christ 
as God, was not for the sins of man in a certain sense but 
for the sin of God, in incuring the creation of man, altho 
from the ultimate view there is no moral guilt in the crea- 
tion of man, as man and nature are perfect in all that 
ultimately attains perfection. The underlying fact is tho 
that it was Gods conscience that demanded a sacrifice, an 
equation. Therefore from this view man also can equate 
his moral status by sacrifice with a moral view, and this 
w^as no doubt the significant Character of God's act of 
equation or attonement as an exemplary act before 
mankind. 

Therefore as man is economically prone to sin he can 
equate or atone by sacrifice, or moral activity with a 
moral view to atonement, this moral equation becomes a 
moral economic necessity, and therefore is first of all the 
faith in the moral equation, or in Christ, a moral economic 
necessity, simply because the atonement and equation is 



THE PROBLEM OF LIFE. 79 

not conceivable on any other basis than upon the Atone- 
ment mission of Christ. Therefore it is commonly stated, 
faith in Christ is a necessity to salvation, although salva- 
lion is ultimately certain, The meaning of salvation 
through Christ is that perfection immediately follows this 
life, that is if Christ be followed as well as believed in. 

Still if there is no absolute personal independence of 
man, if we are economic and act according to our attri- 
butes of emotion and intelligence, and the force of circum- 
stances, we can conceive that we are a moral agent. But 
how are we then a free moral agent? Only in this sense. 
As the final complete moral economic scheme of atonement 
is revealed by the mission of Christ, then the knowledge 
of this revelation is an economic force, as it completes our 
moral intelligence ; therefore are we then morally freed, 
free from ignorance, from darkness. 

Thus we have the deductions, that the morality of man 
centres in intelligent moral responsibility, for without this 
factor there is no individual moral realm. The economy 
of life, love, selfishness are the causes of 'moral activity, the 
moral aim is the perfection of man in the likeness of Grod, 
and the method of moral activity, to attain the Ideal is 
through the principle of atonement, for though we have 
determined that man must act in harmony with the ulti- 
mate moral view, to be moral and become as God spiritu- 
ally perfect,. Man having been imperfect or immoral 
in the past and in future being economically certain of 
committing immoral acts ; we therefore to assure a logical 
economic equation must seek the doing of moral effective 
acts as an atonement, simply living morally correct from 
now on or as near as possible correct, is not sufficient, for 
we are supposed to live correct at all times. But even if 
one should henceforth live correct, the immoral acts of 
the past are a barrier from the perfect state. Therefore 



80 THE PROBLEM OF LIFE. 

we must be specially morally effective, that it will over- 
balance the immorality of the past. 

The moral atonement activity can only apply to a cer- 
tain period in that the atonement practice here shortens 
the future atonement, in future states of life, as the future 
life is logically an atonement, or an evolution to perfection. 

But it is not immaterial as to what kind of moral ac;s 
are performed to give atonement. The act of prayer has 
a moral influence on our Will, faith, emotion and moral 
strength, and its performance is only what moral econo- 
mically should be. " So the question is." Wheref rom can 
there be a moral gain that can be added to our future 
moral atonement credit? Only in this manner, as there 
will in future be millions upon millions of men, or Souls on 
this earth, and all these in some degree imperfect, and 
therefore with a future atonement before them, and as 
the environmental is a reflex of the moral influence of 
every man. And as the condition of the environmental is 
an economic factor of the moral conduct of each person. 

Therefore by changing the environmental, the Social, 
the institutions, so that men will not have to do the im- 
moral to live and enjoy this world, there then will be an 
easier moral life. The instances requiring self-denial will 
then not be so numerous, and therefore the instances of 
incuring moral responsibility through non-adjustment to 
the nigral orJer because of its hardships under existing 
circumstances, are then lessened in number and with the 
reduction of the number of moral responsible acts or sins 
against man, the future length of time of atonement is 
shortened proportionately, thus the ratio of shortening 
the atonement of posterity is to the credit of the present 
generation, and even for those that have died. And who 
would not be delig'hted w r ith the divine opportunity of 
helping our departed beloved ones? 






THE PROBLEM OF LIFE. 81 

The question now is, as to the divine reconstruction of 
the environmental, the world and the Physicological body. 
This subject belongs to the following chapter Social Econ- 
omy, but so much may be stated here, that as in individ- 
ual conduct the central fact, the perfection of God is the 
aim, so is this principle the guide also in Social affairs, es- 
pecially in the reconstruclion of the environmental as an 
atonement and moral equation. 

The moral equation is the final economic factor, it gives 
us the highest deduction that Grod and the Universe is 
ruled by Justice in Unity with Love. 

Thus Christ has solved the moral economy. 

Christ is the greatest moral factor of the world. 

Therefore, Christ is the Messiah. 

We now can lake a review of this Chapter, and of the 
treatise so far as it is presented. In a certain sense there 
is nothing, new presented here, nothing that any intelli- 
gent person does not know or instinctively cognize or com- 
prehend as it is presented for consideration. We all very 
often contemplate the infinite eternal past, present and 
future. The rnysterious depth of the existence, origin and 
desiiny of all things, perhaps not in the same form as pre- 
sented in this treatise ; though in a sense we cannot prove 
anything. The question is rather what must we logically 
accept. The life philosophy altho theoretical is still not 
a theory in tin- ordinary sense, because it builds up from 
the indefinable data. There is the theory of gravitation, 
of light, electricity etc., because the Scientist knows that 
there are many facts involved which are fundamental to 
gravity, light and electric! jy, and by knowing these facts 
it would demonstrate the problem and thus it would not 
be a theoretical subject. " The question t hen is. " Are we 
certain that we are on the indefinable basis? This can 
only be determined by the logical correlation of the sup- 



82 THE PROBLEM OF LIFE. 

posed logical indefinable basis to certain facts of which we 
are certain. These facts are the moral data. From the 
moral view we cannot but accept the moral of oar being in 
its logical correlation to the entirety of the Universe in its 
moral significance. There can be no contradiction in any- 
thing. To this rule the moral cannot be an exception. 
There cannot be a moral contradiction. Therefore a mor- 
al standard is required to determine the true moral. 
Therefore the moral realm must be studied in iis entirety 
to determine the moral standard which lies in the ultimate 
moral origin, being and destiny of all the Universe, of all 
Creation. Now whether the problem has been solved here 
or not, this much must be conceded by all men after study- 
ing the preceding propositions of this treatise. That there 
is either a Grod, a future life, a unity of nature, a moral 
order, an economy, an ideal, a purpose or design, in all, a 
divine scheme and a logical moral relation of human con- 
duct individually and socially to the divine scheme, or— 
There is no Grod, no future life, no unity of nature, no 
moral order, no economy, no ideal, no purpose, no design, 
no divine scheme, and no relation of human conduct indi- 
vidually and socially to any fundamen;al order. 

The contention that the pursuit of happiness would be a 
fundamental order, (that is without relation to any ulti- 
mate future human destiny) fails in this respect, that it 
lacks a moral standard, as each man pursues his happiness, 
he becomes invasive or destructive of the happiness of 
others, and from the godless view there is no standard 
or authority which limits the pursuit of happiness. 
Consequently there can not be the outcome from this basis 
of a normal Moral Society and Social life, nor a normal 
and Moral individual life, for in the one instance the indi- 
vidual becomes monopolistic in his pursuit of happiness, 
thus curtailing the happiness of others, thus neither has a 
normal happy life. 



THE PROBLEM OF LIFE. 83 

In opposition to this illogical proposition is the Charac- 
teristic of normality of the divine philosophy, for the nor- 
mal condition of man in every respect is a moral essential 
to the happiness of man. even the normality of all nature 
as a foundation to man is essential. The argument that 
man can not be perfectly happy from the ultimate view, 
does not hold at all, for the normal or well-being of man 
in every respect is necessary to the final moral desiiny of 
man. And just as the individual and social normality of 
conduct is necessary to the ultimate moral destiny; so is 
in turn the ultimate destiny logically a basis to determine 
the normality or morality of human conduct. The argu- 
ment that in past history immorality and injustice has 
been imposed by authority upon the human race, as mor- 
ality, does not hold for one moment' against the moral 
philosophy. 

According to the atheistic view there can be no moral 
standard and no moral authority or government and moral 
social order, altho there may be government even under 
anarchism, it is not because it has moral authority to 
esist, but it simply resolves itself into a combination of 
selfish individuals to lake by combined force what they 
regard as necessary ro what they term happiness, in other 
words it is all an immoral affair for immoral purpose, the 
logical outcome of a godless view of life. Now there is 
very little to discuss as to how anarchism will opperate, 
what will its effects be on individual and social conduct 
and affairs? It is simply hopeless, aimless, wreck and 
ruin. The basis of immorality and injustice. "A hell on 
earth." It presents so many illogical propositions that its 
full consideration is an absurdity, therefore we now must 
continue with the consideration of the divine order. 
In the next Chapter especially so because we have deter- 
mined that the moral atonement and equation is possible 



84 THE PROBLEM OF LIFE. 

only through a reforming of present degenerate social and 
individual conditions, through the establishment of di- 
vine social conditions. Therefore we must determine 
what the true divine social order is, and how to attain it, 
and wherein the present conditions and institutions are . 
lacking. 

We now may say that these deductions practically con- 
stitute the solution of the problem of life, as an answer to 
the introductory chapter, which ask the question, what is 
the economy of the moral? We now may state that we 
now understand that man exists beyond his corporeal 
death. We understand the scheme of nature in providing 
the faculty of conscience as the authority. We see that 
nature is a grand complete scheme. We see that the spir- 
itual pleasures are the real pleasures, that the end of the 
spiritual is the highest and grandest. We thus under- 
stand the purpose of our life, its relation to pain and 
pleasure. We understand the economy of the unselfish of 
Charity, Kindness and Truth, and also the meaning of the 
base-selfish, cruelty and injustice. We understand the 
principle of moral utility in connection with all our acts 
and all things and conditions that have a relation to our 
being and our affairs ; we have the philosophy for the 
basis of all human social affairs. Is it not logical to ex- 
plore this problem of Life ? Is not its solution the highest 
human mission ? Shall not its solution bring light, hope, 
bliss and freedom and well-being to the human race ? 

The grand beauty of the Divine philosophy is the reality 
of Life, and the reality of all phenomena ; for all pheno- 
mena is based on life, consciousness, emotion and intelli- 
gence. We are in the spiritual world. We are in the 
moral world. We are in the divine world. The reality, 
the immortality of Life, to conceive it is a grand triumph. 
To know that we are in the care of the infinite eternal 



THE PROBLEM OF LIFE. 



85 



supreme all-powerfull all-wise being of Love and Justice 
is glorious. We are not homeless wanderers but home in 
paradise in the celestial palace, the golden city. " What 
could be more beautiful than this life, if it was lived 
aright?" 



■#^€ 



CHRISTIAN 



DEMOCRACY 






PREFACE. 



The thinking and practical American Nation is so fami- 
liar with Democratic institutions and principles and also 
the political history of Democracy, that only a brief dis- 
course is necessary of the ideas and argument embodied in 
this treatise. "Christian Democracy." 

As all things are a Unity in their relation to each other, 
so also is the description of all things a Unity or a Univer- 
sal history ; that is, one subject leads into another so that 
if we should keep on reasoning, we would at last explain 
everything in existence. 

Similarly the political problems may also b^ considered 
in their relation to all Nature, with a view to determining 
the laws and operations of the social and individual life of 
Man. 

But with the American people whose fundamental prin- 
ciples are settled or definite, we need not go into the phil- 
osophy of all things to determine the existence of God and 
the Moral Economy of the Universe. 

The American people believe in God. In a Unity of Na- 
ture. An Ideal and designed Creation and a destiny to 
this Life. They also believe in the Divinity, the mission, 
the prophesy of Christ. Now then from this foundation 
let us reason and try to solve the problem of Christian 
Democracy. 

Yours truly, 

ALBERT DENSER. 



$Mstian §mmM\>. 



INTRODUCTION, 

By the logical study of the problems of life we attain 
the fundamental principles of Society and its government, 
and the further conclusions which we arrive at are, that if 
this life, or our individuality is not enduring forever and 
if the Ideals of our life are not progressive, if we have no 
destiny beyond this life then it logically cannot matter 
whether we have a policy or method in our individual and 
Social affairs, and consequently then religion and govern- 
ment have no real foundation. 

But when we have determined the origin, the being and 
destiny of life and individuality, the Unity and economy 
of. all things, the laws and operations of the Universe, then 
we are prepared to continue these studies more specifically 
into the Social domain and discuss the great questions 
which are at present agitating all thinking and inquiring 
minds. 

When we have the conception of the fundamental char- 
acter of all things as being Life and Moral, then the 
science of Social Economy becomes a science of Life and 
Morality also as a consequence. 

Then all Social matters must be decided according to 
Moral principles, and the policy of our lives must be in 
harmony with the whole Moral and living scheme of the 
Universe. 



2 CHRISTIAN DEMOCRACY 

This moral and universal study leads to the sublime con- 
ception and logical deduction that the Moral crown of the 
Universe is the mission and teachings of Christ. That he 
is the compass and prophet for all mankind, thus this logi- 
cal product is a grand victory of Reason, establishing 
Christ's Divinity and mission. 

The problems of Society thus resolve themselves into'the 
problem of Christianity, of christian life and order, indi- 
vidually and Socially in every day industrial affairs and in 
political government. 

Thus, Christ stands forth as the ruler of the world, his 
teachings and his mission are the law and gnide to man- 
kind. The Brotherhood of Man and the Fatherhood of 
God are the foundation stones of the social structure. 

Christ taught Love and Brotherhood, these principles 
are the foundation of equality and Democracy. Thus 
Democracy has its being in the moral and not merely in 
the peoples rule unconditionally regardles of right and 
wrong. Democracy resides in the people in their Divine 
capacity, in their Christian Characteristic, thus true De- 
mocracy is divine Democracy. 

There is also a form of Democracy so-called that is not 
Divine, this is base-selfish, antichristian, it is the political 
and social policy based on the religion of Cain. 

This illusionary Democracy with its unjust social condi- 
tions presents many problems of reform and of social re- 
construction, problems of attaining the true Life, the true 
Christianity, the true Democracy or the true Government. 

The question suggests itself. Wherein does the true and 
the false Religion and Democracy consist ? We must first 
find the error to remove it. 

The correct policies of life are the Ideals of Love, Har- 
mony and Justice, which spread and branch into all 
phases of human activity, pervading all our doings with 
the fundamental noble principle of Christian Brotherhood. 



CHRISTIAN DEMOCRACY 3 

Now we must determine what constitute the errors of 
the present supposed Democracy and the present Christi- 
anity, that is, as Christianity and Democracy is at present 
concieved and practiced. 

It is commonly held that we now have a genuine Demo- 
cratic government, at least in fundamental principles, and 
it is also held that the present industrial affairs and forms 
and doings of man are in harmony with Christ, that we 
practice true Christianity. True Christianity has no er- 
rors nor has true Democracy, but, we may have an errone- 
ous conception of them and thus a false Christian Re- 
ligion and false Democratic government results. 

We could here go into this subject deeply, but it can 
all be explained quite simple. Christ taught Love, Har- 
mony and Justice, The true Life therefore consist in ab- 
solute conformity to these principles ; and the false life, 
the false state, government and politics consist in not truly 
conforming to Christ. 

There is a deep-seated belief in Christianity and Democ- 
racy, and we try hard to persuade ourselves to conceive 
that we have the true Christianity and Democracy, that is, 
as to our practice of them, we sincerely wish for these 
Ideals, and it is very painful and discouraging to think 
that we may be on the wrong road or in error in respect to 
these fundamental affairs. 

But that we are in error in some way in our Democratic 
and Christian conception is certain, for the real Christian 
and Democratic principles do not prevail in all our Social 
governmental affairs. Do we really conform to the un- 
selfish, the love for all as Christ commands ? Christ com- 
mands that all men love each other, but it is certain that 
Social love or Brotherhood cannot prevail under present 
selfish Social conditions. Should we love all men ? It is 
a deep problem. Christ commands it, Ms wisdom is trans- 



4 CHRISTIAN DEMOCRACY 

cendant and divine, but there are and must be conditions 
under which the rules and teachings of Christ are pos- 
sible of realization, and logically it must be this sense in 
which Christ speaks, that we should live together in such 
a way, or under such conditions, in harmony and justice, 
that we will have peace and love, a Brotherhood. 

This subject resolves itself thus. First, that men must 
be in reality Christian, Democratic, Altruistic in spirit ; 
this then presents the Emotional and Moral part of the 
problem. Second, comes the Intellectual part, the insight 
into the economic opperation of our social institutions. 
The study that determines whether our institutional forms 
really conform to the fundamental order and Divine 
Ideals, for we may be ever so willing to do right and wish 
for the millennium and aim for the highest and beautiful 
ideals, yet there may be obstacles that prevent us in 
reaching the ideal, the divine destiny, the true Christian- 
ity and democracy. 

The principle obstruction to democracy and Christianity 
is the base-selfishness, the antichrist spirit. 

The tendency and influence of antichrist results in form- 
ing social laws and institutions that are to the interest of 
the base-selfish, conditions that mar and destroy the high 
ideals of the unselfish. 

The inequitable and unchristian conditions either result 
from the base-selfish motives of the cunning and bad, or 
they result from a misunderstanding of th* workings of 
certain institutions and principles on the part of the 
people, who are thus in error although at heart they 
are honest. 



CHRISTIAN DEMOCRACY 



GOVERNING PRINCIPLES. 



In the investigation into the errors of our governing in- 
stitutions and their reform, it is here only necessary to 
consider the fundamental errors of our most fundamental 
institution, for so long as there are fundamental errors 
then the surface remedies and reforms will not cure our 
Social and human iniquities. 

As we do not at present have the grand Ideals of Life, 
of Christianity and Democracy, we must examine our 
fundamental institutions and principles to find in what 
manner they arejacking, or in harmony with the princip- 
les of Christ and of Democracy. 

The most fundamental Social institution is that upon 
which we rule human affairs. At present the worlds rule 
is in a great measure based on the majority system; and 
it is thus considered as popular government. As Demo- 
cratic principle, it is considered as the principle of equity. 

Now then is this correct? Is majority rule really in 
harmony with equity, the Brotherhood of Man and the 
Fatherhood of God ? Are the motives and Ideals involved 
in the majority system in exact conformity with the Di- 
vine Moral order? If there is here an error then it is all- 
pervading throughout the whole Social structure. 

The current Idea is that Democratic rule must be opera- 
tive as at present through majority rule; is this strictly 
logical? 

We know this much very clearly, that under our pre- 
sent politics the base-selfish motives, tendencies and ideals 
have all opportunity to assert themselves and become ex- 
pressive and dominating. 



6 CHRISTIAN DEMOCSACY 

We cannot avoid this investigation into our institutions 
though it may be a severe shock to our ordinary idea, of 
peoples rule to question the majority principle. 

The present Idea is that the majority system conforms 
to equity, to the Brotherhood of Man, but here iscertain- 
ly an error. We commonly say majority rule is the rule 
of the people, this is not definite enough our political par- 
ties are the people, but as only one parry can rule at a 
time then the rule of the country is at no time the rule of 
all the people, an equitable political system mast include 
all men simultaneous and permanently, merely an eqnal 
freedom to be active to gain the power to rule is not a per- 
fect equality, it is far from ideal. Our majority system 
presents a great fundamental error, and because of it we 
have not the true equity, the true Democracy and the true 
Christianity. 

Men are subject to the law of necessity and self preserva- 
tion, men must exist and if they cannot attain a living 
peaceably and in social harmony, then they are compelled 
to compete, even fight, struggle, cheat and hypocrite for 
it, and as the institutional economy of our present govern- 
ment is such that the needs of man are not provided for on 
a fundamental moral system, (and the majoriry system is 
not moral ) therefore are all men forced by self preservation 
to enter the political fight for supremacy, by political com- 
petition, by any and all means foul and bad, undemocratic, 
inequitable and unchristian. The result is the present un- 
equal Social status, the demoralized conditions of the 
people, the horrors of war and every conceivable misery 
and human woe. 

No we have not the true Democratic governing institu- 
tions, for what is wanted is an equal Social status and con- 
dition, these we do nor realize from the present majority 
rule system. 



CHRISTIAN DEMOCRACY 7 

Under industrial and political competition as at present, 
the law of love and harmony cannot prevail, nor can the 
Brotherhood of Man, and the Fatherhood of G-od becomes 
a despotism and Christianity a mental slavery. 

It is around these points of political competition and 
strife where the' great social errors lie and where the re- 
form must be made. 

The form of social rule that is here to be introduced in 
place of the present majority rule must conform to the 
principles of Democracy, of Christianity, of the Divine, 
of Love of Christ, the moral order. 

Christ is the father of Democracy, he gives us the prin- 
ciple of equality for he teaches the fatherhood, of God 
and the Brotherhood of man, he gives us the fundamen- 
tal law of society by his command of love and equality. 

Under the majority rule, Equality and Love are not 
possible of attainment or practice. The individual Will, as 
a force in government is egotistic, base-selfish, its motives 
and ideals have not as yet resulted in an Ideal Civiliza- 
tion, and the prospects are, that it will drift, the human 
race to distraction. 

But aside from our selfishness, if we were inclined to 
grant equity to all men, we may still at times be unable to 
agree as to the moral and equitable administration of 
government, though we accept the Moral basis of Christ 
as the fundamental law and policy. 

What then should be the method by which the laws are 
to be enacted? And what is the method by which the 
legislature is to be selected ; further, what is then the 
method of selecting all government officials and public 
employes, according to Christian equity ? 



CHRISTIAN DEMOCRACY 



EXAMINATION AND LOT. 



I believe that the most practical policy is to describe 
this subject briefly, in order that the mind can form a 
clear idea of the principles and propositions involved in 
this subject of political reform. 

There is at present a system of determining - the ability 
of public employes by Civil Service Examination and there 
is also a principle in force of selecting Jurymen by Lot, at 
least in a measure. These two methods combined of se- 
lecting public officials form a perfect system in harmony 
with equity, for under the Examination and Lot system 
the selfishness of man has no way to be operative in the 
selection of public employes and officials. It necessarily 
must result in good government employes and officials. 

This is only a general outline of what may be termed 
the Examination and Lot .system. Much argument can 
be made for and against this Idea, but this discussion will 
do good as it will help to solve the problem. 

The reader may by this time be wondering how this Ex- 
aminaiion and Lot system will operate. Let us say that a 
public official is needed, a Mayor of a City for instance. 
First, the proper Authorities will inform the public of 
this fact, appointing a day and place for receiving appli- 
cants to be examined for said office. A day is also set for 
the drawing of Lots for the said offiice. We will say one 
hundred capable men come forth to be examined and some 
eighty of these successfully pass the examination, then it 
naturally must be decided by Lot, which one is to have 
the office, their is no fairer method, equal to all, this is 



CHRISTIAN DEMOCRACY i) 

not a lottery to the people but it is somewhat of a lottery 
to the applicants for public office, but it is perfectly fair 
and practical. 

Is not this proposed system of Civil Service Reform a 
great improvment over present political methods? First, 
it is simple and practical, it is fair and equitable, which 
makes it Democratic and Christian, there is here no strife 
no political corruption, no bossism, no partyism, no enor- 
mous expense, no political excitement, the people arrayed 
against each other. What use or good is all this great 
political makeshift of electing the President, or the Gov- 
ernor, or all the other office holders?- Even if the pre- 
sent majority system were clean from corruption and 
humbug it is intrinsically and economically wrong it in- 
volves a wrong moral principle, no equal status of the 
people can result from it, it is logically related to base- 
selfishness, this is proved by the fact that the base-selfish, 
the designing enemies of mankind are in favor of the 
present majority system. 

It is a great delusion to imagine that the people rule 
the Country by the ballot as at present. It is only the 
rule of one party at a time, and a facti >n within the suc- 
cessful party ; and even a single individual, a political 
leader or a capitalist that controlls a faction, through it 
the party and the Country. 

No, at present the people are merely voting slaves, and 
at the same time voting Autocrats over each other. No, 
we are not political equals. Are we political equals if we 
win and the other party loses? Do we both rule? 
Is not this kind of political equality an absurdity? 
No, upon a selfish political system we are not equals. 

Thus far I definitely claim that this Civil Service Reform 
is the only way of correctly settling the question of good 
Government, but there is here a further problem invol.v- 



10 CHRISTIAN DEMOCRACY 

ed, it is the selection of the legislators and the method 
of enacting the laws by the legislature by an other princi- 
ple than the majority system. 



UNANIMITY. 



Without majority rule how will the legislative enact- 
ments be decided ? There can be only one other parlia- 
mentary method, and that is the principle of Unanimity. 

The only basis on which all men are equal and on which 
they can enjoy perpetual rights to freedom and liberty 
is upon the Moral standard, Social matters can only be 
equitable to all men, as men and human affairs conform 
to Moral principles. 

Majority rule does not necessarily decide anything equit- 
able, the majority may be right at times. Social affairs 
must be settled right, or Morally, just as Religious or 
Scientific matters are decided according to the principles 
of Religion and Science. It would be rediculous to take a 
vote to decide a mathematical or Scientific problem. 

But then the question arises. How will we be certain 
that we have attained the final correct solution of a ques- 
tion in the legislative halls? Though we may be honest 
and imbued with the spirit of Brotherhood, we may at 
times fail in our attempts to decide social questions on an 
equitable basis. 

As the legislative body is not to decide any questions by 
majority and still as each legislator is concerned in the 



CHRISTIAN DEMOCRACY 11 

deliberations and final edict of declaring' legislative meas- 
ures as thi- laws of the community. How then will the 
subject be decided; suppose there is a split or faction in 
the legislature? 

This could be arranged in this manner. If unanimity 
should be impossible on any question, the question then 
could be laid aside for a while, or it could be discussed 
in other respects until Unanimity is attained. Tho Una- 
nimity may not be an absolute infallible guarantee of cor- 
rect solution, it is far more probable that a question will 
be decided correctly by Unanimity than by majority. 

We have the deduction thus far that the Unanimous 
principle is the only parliamentary principle which pre- 
sents an equitable public government or Democracy, and 
that the right law of governing is not the individual Will 
of the people, but the Moral law as preached by Cbri.4 
in his command of Brotherly Love. 

Thousands of Social questions are easily decided by 
Unanimity and in time the Moral progress and enlighten- 
ment would lead to the settlement of all questions on the 
unanimous principle. This is the best that Mankind can 
do. There are many details to this system, and bad men 
can do it harm, but it is morally correct and the best that 
can be clone in governing the World. 

Of course thousands of Men will clash with this system 
by their selfish natures. They prefer the present politi- 
cal system by which they can fight for and take the ma- 
jority, and thus rule for their private advantage at the 
Moral and material expense of their fellow men. 

Now then this must here be distinctly understood that 
this legislative reform is proposed in a fraternal sense. 
It is full of problems that must be decided by the best- 
thought of the world, it must be experimented with in 
the legislative halls. 



CHRISTIAN DEMOCRACY 



PARTY REFORM. 



So far as this proposition is concerned, of changing our 
political system of selecting our public employes and offi- 
cials, I contend that it is practical, that it is a great re- 
form, that it is allmost theoretically alone demonstrable, 
the beneficial changes it involves are so great and impor- 
tant, and so easily comprehended, that this part of this 
treatise may now be considered as solved. 

The subject of Unanimity of parliament, though it is in 
theorie correct, I would not present in the sense as a solu- 
tion of the problem, but it contains much material for the 
earnest and honest consideration of all men, theoretically 
it is correct. All reforms must be gradually accomplished, 
both in theorie and practice. In this sense I present these 
Ideas and not in an egotistic <»r demogogic spirit, 

Now we come to a further subject in connection with 
this governmental reform and Social Economy. This is 
the reform of the political parties, their organization and 
methods. 

If we adopt the Examination and Lot system of select- 
ing public servants, then no political party would be ne- 
cessary to nominate candidates for office, no elections, 
and no political agitation would be needed, no political 
leaders or bosses, no corrupt politics, no turmoil and ex- 
pense as at present. 

With some alterations in the routine, the duties, the 
powers of certain offices, the Examination and Lot system 
would be applicable to every office in the Country, from 
the President down to the smallest office. In every de- 
partment of government, Executive, Judiciary and even 
Legislative the principle could be applied. 



CHRISTIAN DEMOCRACY 13 

Political Parties would become abolished as no party 
would be needed, to elect officials and legislators, thus it 
would become rather more a question of party abolition 
than party reform, still as we have the present political 
system, and it, as the only means to accomplish these pro- 
posed reforms, and even if this political reconstruction 
would take place in as rapid order as possible, it would 
still be perhaps a generation before its present form would 
be abolished. Therefore is the question of party reform 
of great importance as a means of occomplishing this gov- 
ernmental reconstruction as proposed in this treatise. 

Similarly as the government reconstruction, so may the 

political party be reconstructed. The political parties 

may adopt the plan of selecting their party officials by 

Examination and Lot, also their delegates to the party 

, conventions and above all their party Nominees. 

Further the deliberations and party councils may be 
conducted on the principle of Unanimity. 

If the present political parties will not progress on this 
line of reform, then even the subject of organizing a new 
political party may be considered. 



CHRISTIAN DEMOCRACY 



CONCLUSION. 



Christ is the Father of Democracy, the Brotherhood of 
Man, Oar public officials are but servants to Grod and his 
people, they are not rulers, they are but Divine Agents. 

Under no religious system of the World do we see such 
tendency to perfect Democracy as under Christianity. The 
completion of Christianity will be the completion of Dem- 
ocracy, 

In this scheme, of Democracy according to Christian 
principles, the people will have a perfect initiative in all 
governmental affairs, even far more so than under the 
present aocalled Democratic government. 

Altho the public officials and legislators are not elected 
as at present, they are selected by an equitable method, 
equal and Democratic to all, the examination of the pub- 
lic officials will determine the status of the applicant in 
every respect. Mentally, Physically, Intellectually and 
Morally, Every particle of this examination system can 
be watched by the people, but the present politics goes 
on like a conspiracy against the people. 

The people will have the Initiative in legislative aflairs, 
the people will by petition present their wishes to the leg- 
islature, the legislature will consider the peoples voice in 
a Judiciary capacity, the peopJfc will not be trifled with as 
at. present, and if the legislative answer to the people does 
not satisfy, then the people can always repeat their pe- 
titions to the moral legislative tribunal. Is not this an 
equitable peoples rule? 

The perfect Democracy being the reign of the Moral, 
the law of Love, the law r of God, it then will be the Mil- 
lenium, the golden age, when this life will be a harmony. 



CHRISTIAN DEMOCRACY 15 

when all things base and bad will fade as the mist, no 
more wars, no more poverty, no mure tears and woe, no 
more strife, when toil will be a pleasure and death like 
lying down to pleasant dreams, when all hearts are filled 
with joy and spirituality, Faith, Hope and Love, and the 
mind of Man conquors all problems, when all this world 
will be poetry and beauty, then the grand old flag the 
Stars and Stripes will wave over a Divine Nation. 

Hail to Christ and his Democracy. 

Suppose Christ came back on earth to rule, his policy 
would logically be in harmony with his former mission on 
earth; how then would he rule? Would he have an 
Army, a Navy, a. militia, a police force, fortifications and 
arsenals? Would he rule by force or peace? Would he 
repeal his former command of Brotherly Love ? Love 
which results in harmony, justice, peace, prosperity and 
progress ? This argument may be regarded as absurd 
and to sentimental ; may Christ be regarded as to senti- 
mental? who is greater and wiser than Christ? Does 
Christ repeal his words? Christ had this to say of his 
own teachings. (My words shall endure forever.) 

I definitely contend against the majority system ; as un- 
christian and undemocratic, and no man on earth can 
prove the majority system as Equitable and Moral and 
Christian, and the best possible form of government for 
mankind. 

We derive the Moral from this study. That all our 
human affairs are to be viewed and decided on the Moral 
basis. Business affairs and politics are not beyond the 
realm of the Moral its duties and rights. What use is a 
Religion or Christian principle if it is not applied in our 
political and industrial afiairs? What was Christ on earth 
for? Is Religion and the Moral standard only to be ap- 
plied in an indifferent manner? Are we to understand 



L6 



CHRISTIAN DEMOCRACY 



the religious teachings, as the gospel of Love and Jus- 
tice and the principles of business and politics as leaning 
to selfishness unto baseness? No, Religion, the Moral law, 
and the Divine Authority of Christ are and must bn the 
foundation to all human affairs, on this policy and prin- 
ciple the Christian Democracy will be realized. On this 
principle the world will progress, and mankind reach its 
ultimate Destiny. 



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